The epistles of Jacob Behmen aliter, Teutonicus philosophus : very usefull and necessary for those that read his writings, and are very full of excellent and plaine instructions how to attaine to the life of Christ : translated out of the German language

C uV </ AV'

•

T\W\

nr- v.(-v

r '« v

of ,

JACOB BEHMEM

V/~\ /7.N

Very ufefull and neceflary" for

thole that read his Writings , and
are very full of excellent and plaine

InftrudioflsTioVto attahie to

** ••--,'

<fbe Life of CHRIST. **$?

: '

Tranflated out of the German Language.

Printed by Mattthew Simmons in Alderfgate-
Street3 1649.

^—

THE PREFACE " '

T O
THE READER.

; S there is no Booke or Treatife
which this Author hath writ
ten 3but the footfteps and Cha
racters ok Divine Light, and
knowledge are therein Imprin
ted and difcerned, and may be
of fpeciall ufe and improve- .,
rnent to the Chriftian? impartial^ Reader 5 fo (
likewife thefe his Epiftles, written at fundry
times, and occafions to feverall Friends 5 and
thus gathered and compaft together, may of
light be reckoned as one Booke, not ot the
fmalleft benefit and direction to the Reader,
Lover, and Practitioner of that Divine light,
and knowledge, which his Writings doe con-
taine, and hold forth : Indeed, the bare Letter
of any Mans Writings, though written from a
Divine Gift, and reall manifeftation of liglit in
and to themfelves cannot breath the fbirit of
wifedoweintous : for the found of underftan-
ding is not to be Characterized, or Painted on
Paper^no more then the Notes,and Characters
of Mufick can give the reall Sound, and Tune,
unto theEare , but they are a dire&ion how
the fkilfull Mufician fhall play on the Inftru-

A 2 ment

The Treface to the Reader.

ment $ fo alfo our minde is as an^Organ, or In-
ftrument^ but it Sounds onely according to
the Tune, and Notq, of that Spirit, that doth
poflefle and aft it : And we doe convert, and
affimulate all things according to that Spirit,
and will that is ruling, and predominant in us ,
and therein the minde, thoughts, and fences,
are enkindled, and enflamed 5 for if we have
a bare Aftrall, Worldly, Carnall, Selfe-concei-
ted. Contemning Cavilling, Pharifaicall, Hy-
pocriticall Spirit $ accordingly we doe forme,
and frame our Notions, Judgement, and Cen-
fure J) and pervert all things to a wrong fenfe and
itfe--, but if the 'Divine Spirit of Love, Light,
meeknefle, humility, felfe-denyall, fyncerity,
and holy defires doe dwell, rule, and aft in us ;
then our underftanding is accordingly hoty^
Divine +<and reall : for To the pure, all things are
pure $ but to the impure., all things are impure 5 for
their very Minde s and Conjcience's are defiled : As
this Author received not his Learning, Gifts,
and high Endowments, from the Schoolcs of
this World 5 but from the Schoole of Divine
wifedome, the illumination of the holy Spirit^ '
fo likewife the meaning and drift of his Wri
tings will not be underftoodof thofe who are
meerely trained up, and (killed in the litterall
and Hiftoricall SchooJe of this World $ and
according to the Canons, Rules, and Axioms
of their wife Pharifaicall Reafon , mb* doe
contemne, judge, and rafhly cenfure, all that
fpcakenot their phrafe, ftile,andDialeft : For

if

The Preface to the Reader.

if w^had all that ever the Prophets , Chnft,
and his Apoftles did fpeake and teach, and the
knowledge of all Divine, illuminate men , in
their feve^all Gifts, deciphered in Writings,
and mould read in them many yeares $ yet if
we did not dejtre to become one with the fame
fpirit of Divine knowledge 3 and endeavour
to have it innate, and eflentiall m /#, to the li
ving expreffion of Divine love and righteouf-
nefle:, they would be but as dark and Hiftori-
call unto us : and the frame and ftrufture of
our knowledge, which by our artificiall Rea-
fon we mould build unto our felves upon that
Foundation 3 would be but a vapouring No
tion, a blind /W^///v^#Luciferianoftentation
of a Pharifaicall knowledge, that would not e'di-
fie^ but puffe up $ from which felfe-conceited,
Verball, high-flowne, contrived knowledge,
which wife Letter-learned Reafon, devoyd of
the illumination of the holy Spirit, hath ga
thered in diverfe formes unto it felfe D by its
owne imaginary apprehenfions 9 and expofi-
tions, upon the Writings of holy men :> the
many mentall Idolls, Opinions, Contentions,
Rents, and divifions,are arifen in the Chriftian
World , which have almoft quite deftroyed all
brotherly love 3 but the God of love, by the
cillux and breakings forth of his Divine light,
and holy fpirit in us, fo expel 1 and di ive them
into the AbyfTe of darknefle,. from whence
they come, that in the feverall difpenfations
of his Divine Gifts, and manifeftations of light

untp

Preface to the Reader.
unto USD We may rightly underftand^ andfetve one
another in Love : that the great Babylonifh
building of our owne tottering imaginations,
and wanton opinions.,which we ( by the (harp
inventions., and glozing gloflcs of vain contri-
vingreafon., in the many and various conje
ctures., about the ways., how God is to be wor-
(hipped and ferved ) have endeavoured to rear
up unto our felves., may fall: that fowe may
all come to fpeake the 0™ holy 1i*igttas.e ofchri-
ftian Love to each other : who hitherto have been
fo divided., that in fled of building up one ano
ther in the holy Faith of Chriflywehave brui-
fed, battered., and beaten down one another in
the fpiritual pride and hypocrifie of Antichrift.
There are fome that arefb farre foreftalfed
with a ftrong felfe-conceit of their owne light
and love of ielfe-will., that whatfoever beares
not the ftamp3 and fuperfcription of their ap
proved Patrons., Schooles, and Inftitutions., is
but as darken efle and fYifline fhaddows unto
them, and ungrounded prejudice3cavillingfu-
perftitionjSc vain fufpition do fo much poilefie
them3 that they rejed it as not worth the rea
ding over ••) weening that they have a right Or
thodox judgement^eftified in all points of Pfy-
lofophyi and Divinity 3 but thefe cannot fee how
farre they are like the blinde felfe-conceited
Scribes and Tharijces^ thofe Luciferian wifelings
that thought none could teach them any
thing 5 becaufe they were fkilled in the Letter
of the Scripture 3 but Chrift told them., that

They

Ike Preface to the Reader.
They wndjtot knowing the Scriptures^ &c.

Others again e, the Myfterious Antichrift lit
Babel, by a felfifh illumination, and blind per-
hvafion, hath fo deeply captivated., and iinpri-
foned 5 yea, bewildred, and bewitched, in his
Myftery of iniquity and hypocrifie, that they
doe not onely take upon them to contemne,
and condemne all that feem to contradict their
received Principles, and opinions, but from
the workings of the uncleane Pharifaicall fpi-

rit in them , Thy will drarv Strange conclusions^
and perverted meanings^ from the words and works
of others 5 to make them odious and abomina
ble 5 but thefe are like unto Toads,that turne
all they eate into a poyfonfull nourifhmenr3
which they will fpit out againea upon thofe
that doe but touch them.

.Others there are alfo, that are very greedy,
and eager of reading Bookes, to better and im
prove their knowledge 5 but their fimple well-
meaning minds are fo much darkned, and pof-
fefled with the Principles, mentall Idols 5 and
opinions of their approved Matters 5 and to them
they have fo chained, devoted 3 and Sacrificed
their confciences in blindfolded Hypocrifie^
that nothing can take any true impreffion up
on them : but that which fpeakes for? pleads
for, and maintaines their caufe , their way ,
their Seft, unto which they have given up and
addicted themfelves 5 and that they will hold3
andbeleeve., rather becaufe they will , or be-
caufe Juch^ andfuch^ of whom they have a good

opinion

?he Preface to the Reader.
opinion doe fay fo -^ or becaufe they have al
ready received and maintained^ then from a-
ny true impartial confederation that iris right,
or from any effectuall living effentiall know
ledge, and real 1 fpirituall Being of it in their
owns Souies^ &<;. But for thofe that know e-
nough already, and are fo well conceited of
their owne felves, this Author hath written
nothing} but for the Seeking, hungry, defi-
rous Soule 5 that by unfeigned repentance,
conversion, and introverfion of its will, mind,
and thoughts to Cod, doth endeavour the real/
pratfrce of Christianity and the leading of an
upright converfation in all humility, meeke-
nefle, fimplicity, patience, forbeararice, righ-
teoufneile,and Chiiftian love towards all men^
without a Selfiih fingular difrefpeci, or Phari-
faicall contemning and condemning of Others.
T-he true way and meanes for a man to free
himfelfe from all blind contentions, difputes,
doubts, errours, and controverfies in Religion^
and to get out of that tedious Maze, and weari-
fome laborinth of perplexing thcmghts,wayes3
and opinions concerning God, Chrift, Falth3
Election 5 the Ordinances, or the way of wor-
fhip, wherein the World doth trace it felfe, is
faithfully fet downe, and declared according
to the ground of the Scripture , and true experience
in this Authour^ the attainement of which
light, will give reall fatisfaftion, and afjnrance
to the Soule, fo that it ftiall not need fay, Is it
true? What Arguments are therefor it ? How

can

The'Trefaceto the Reader.

can it be proved, e^r >. But it frail fmdethe
reall Signeand,to*/e of truth KV/^/Z it felte, as
the Scripture declareth, i jfo/i« 2. 20. 27. That
//tf unttion from the holy One teacheth all things ^
fo that no man need teach thofe in whom it
doth abide : But this knowledge, this precious
Pearleof light, this darling of wifcdome,this
Garland, and C.rowne of Virgin Sophia^ which
furpafleth all the beauty and treafure, all the
Pompe, Power, and pleasure ofthtr World:
This Univerfall Touchftone, to try and finde
out the qualities and vertuesof all things, this
Heavenly Tincture, this true Phylolophers
Stone, tmsSummum bonum^ which no humane
tongue can exprefle ^ is onely obtained in the
new birth, whereby the light, and life of God is
renued in us 5 the eflentiall Word of Divine
love, Chrift himfelfe is begotten and formed
in us} to the reading, and experimen tall un-
derftanding, of which Word of Life, Light,and
Love ^ the whole Scripture, and the Writings
of Div ine illuminate Men doe dirett us, and all
words, workes, and Bookes, that proceed not
from thatWord^ and lead usagaine to that Word^
are either onely Aftrall,outward, and tranfito-
ry -•) or the fantaftical) idol* mentis , the (ha-
dowes of fanfie, and learned Pharifaicall Rca-
fon, which by its feighned words of futtlety,
and humane wifedome,enticeth men tobdeevc
Strong deluftons , and follow after lyes in Hy-
pocrifie.

InourowneBook which is the Image of God

a in

ihe Preface to the Reader.

in us, time and Eternity, and all Myfteries, are
couched and contained, and they may really
be read, in ourowne fbules^ by the illumina
tion of the Divine Spirit:, for our minde is a
truemyfticall Mirr.oy^ and Looking-Glafle, of
Divine and Naturall Myfteries} and wefhall
receive more reall knpwledg from one effeftu-
all innate eflentiall glimps, beame, or Ray, of
light, anting from the New birth within Uf 5
then in reading many hundred of Authors ;,
whereby wee fcrapq abundance of carved
workes and conceits together, a*nd frame a
Eabd of knowledge in the Npt ion, andFanfie,
toourfelves, for in the true light we receive
the pledge and earneft ,of tha? Spirit , which
Searched all things ^yea the cjfptks of Goci : let no
man thinke that it is now impoflible 5, for in a
Chriftian, new borne in Chrift}Chrift the light
of lite, and being of Love dothidwell ^ and in
him an all the treafures ofrvjrjedowe and kpow-
hdgc-y andhqdotjS exprefle the fame, in the
humble refigned Soule, according to the man
ner and mealure, as he pleafeth 5 and as is bcjl
requifitc for the Time and Age.

llefi Epjftles are not fraught with fine com-
plementall ftraines? and pleafing Notions of
humane Art $ or with the learned Quotations
of ancient Authors, or with tfye witty glances
of accute Reafpn^ trimmed up in thi Schola-
fiique pompe, andprid« of words, to tickle and
delight the fanfieof the Reader 5 neither doe
they favour oC a Se£fa?jan fpii;it^f Hypocfific

and

The Preface to the Reader.

affe&ation } arrogancy and Pedant rc^ pre-
fumption, to make himfelie that which in re-
allity he is not, to get a great Name, and to a-
mufe and captivate mens mindes, with ftrange
high-flowne conceits, thereby to gaine a felfifti
confidence and approbation in others, to make
a Setf in Babel ^ but he hath written ( accor
ding to the Divine Gift which he received )
of the greateft, and deepeft My&eries^ concern
ing God and Nature } and hath exprefled them
in fuch fuitable and flgnificant tearmes and
phrafes, as are beft apt to render them, in their
owne native and proper Idea and meaning, to
the underflanding and capacity of others : Al
beit few will underftand them according to
the depth of his fenfe ^ but every one may re
ceive benefit according to his capacity 5 if his
owne Image-like fanne, and the over- weening
conceit of his owne light doth not preporTefle
and hinder him 5 and no doubt his Writings
are left unto Pofterity, as a precious Talent to
be improved: Not that we (hould.onely ga
ther a talkative Hiftoricall litterall Notion of
theMyfteries} but that in all fimplicity and
fyncerity,we practice the way of Regeneration
in the Spirit of Chrift ^ and Djviniti'Lc our
knowledge into an effediuall working Love ^
and fo attaine the experimentall and effentiall
being thereof in our owne Soules.

It would be too large here to fpeake of that
foundation and ftedfaft * EyJJe whic, h his Wri
tings doe containe, whereby true Phylofophy

a 2 may •

Ihe Preface to the Reader.
maybe reftored to its Original! purity $ being
from thole Idols of fan fie, and vaine Reafon
that doe darken and perplex it 5 for by the
knowledge of the Centre of all Beings (of
which his Writings fpeake) we come rightly
to underftand what Time and Eterrity is , and
therein the Science of the Nothing,Something
and All things , whereby we may come to find
out whence the inward radical! F»>, working
ciTence,truefubfifi:erLce, and full exiftence of
every thing procecdeth 5 and nlio to what end
every thing hath fuch an Eflence, life, power,
vertue, forme, colour v and then whither it
goeth, and what it (hall be hereafter in Eterni
ty } by which we may come to fee how it is,
that all things proceed from God , fubfift in
God, and againe ret urne to Cod ; and therein
obtaine the right knowledge of our Selves and
of God in Nature:, and from this Centre ari-
feth the true knowledge of the flhrce Principles :
and alfo of the Threefold,, or flri-um life in
Man; whereby the deeped, darkeft, andhar-
deft Queftions, and gttjerc' s , that can arife
within the minde of man, or come under the
reach of any Imagination or thought, maybe
rightly underftood, and determined 5 and this
m u ft needs advance all Aits and Sciences, nnd
conduces to the attainment of thellniverfall
Tindure, r,nd (rgnature^ whereby the diffe
rent fecret qualities, and vertues, that are hid
in all vifible and corporeall things, as IVlettals,
Minerals, Plants, and liearbes, &c. may be

drawne

The Preface to the Reader.

yrawne forth and apply ed to their right natu-
rall ufefbr the curing, and healing of corrupt
and decayed, nature } and by the powerfull ef-
fedts and operation that will hence arife, all
falfe Sophisticate Artifts that foare aloft in
their owne contrived Imaginations, and tot
tering experiences, may be convinced of their
unfound, ficke, and fandy foundation 5 and
moreover this fignall, fundamental!, Central!
knowledge., will quicken, and revive the life
of Divinity fo deeply buryed in the painted
Sepulchers of Pharifaicall Hy pocrifie , and
Verball formality ^ and fettle all Seds, and
Controverfies in Religion on th: true ground,
that fo we may come to ferveGod aright in
the true unity of the Spirit, and each other in
all Chriftian Love and Righteoufnefle.

In thefe Epiftles there is much feafonable
and wholefome Doctrine, Inftrudtion, and
Counfell, for a Chriftian refigiied Soule^ much
Confolation for the afflided under Chrifts
Crofle ^ and alfo diredion how a man mail be
have himfelfe as a Chriftian amidft the various
Sefts/and their harfh cenfures : Exhortation
to Truth, Love, and righteoufneiTe : Dehorta-
tion from all evill, pnde, envy, covetoulncfle
wrath, maltcc^.faliliood, and Cain-like Hypo-
crifie^ like\vife many Prophcticall Paiiagcs,
and Prediftk^ns concerning the punifhment3
and fevere jud%ewwts. that aic and (hall be
upon Babel, and the Antkhrift, and all falfe,
and wicked Oppreilours 3 the moft whereof

are

Tjbe Preface to the Reader*

arePrintedin a Treatife by themfelves., calh<i
Mercuriuf '1 cutonicus.

In a worcljCourteous and Chriftian Reader3
thefe Epiftles will ferve as an Introduction,
and right information to (hew thee what this
Author was 5 and whence hee had his great
knowledge 5 and upon what ground and cen
tre it is founded 5 and likewife how thou
mayft come really to underftand the drift and
meaning of his Writings., and effectually finde
the excellent ufe thereof:, for art thou learned
or unlearned,, rich or poore 3 Mafter or Ser
vant, Parent or Childe 3 be thou of what
Calling, Profeffion., Complexion., Conftel-
lation D and Difpofition thou wilt : Thou
mayft finde fuch knowledge herein as may
better and improove thee aright in Chriftia-
nity.

Therefore be like to the laborious Bee that
feeketh- Honey at every Flower 3 and where
Ihee findes it not 3 there fhee doth not leave
her fharpe Stine;., fo likewife if thou findefl
that which doth not like thee3 let it alone 3
and leave not a taunting fcoffe., and flinging
venome of fcorne and rafh cenfure behinde
thee:, but rather pray that God would give
thee his Holy Spirit 3 to leade thee into all
truth $ and lo thou (halt know God in thy
SelfeD according to that Divine prom ife, they
' (hall all be taught of God3 and know the Ltfrd,
'

But let the end of all be Love , for rf ttiott

couldft

Ihe Preface to the Reader.
fdft fpeake with the tongue of Men and

/ngells, andcouldft Prophetic , and under-
ftandall Myfteries, and hadft all Faith, yet
without Love, thou wert but as tinckhng
Brafle, and a founding Cymbal!, I Corinthians

13. It is even this Love that diftinguiftieth
betweene the knowledge of the Devills in
Hell (for they know, beleeve, and tremble)
and the Angels in Heaven $ and as true Love
is a deadly poyfon and paine to the Devillifh
nature of evill Spirits } even lo is all Selfe-
denying Love., as a Plague and Peftilence to
all fophifticall Pharifaicall Hypocrites., who
pervert the Gofpell of peace and Love, by
vajne Diftinftions, and Heathenifh practices :
Therefore beloved Reader , let thy Divine
light lead thee unto a Divine life, and fp enter
into the Divine Love, the bond of perfection}
and fo thou fhalt be made partaker of the Di
vine nature, for God is Love.

Now therefore let us be mercifitll^ loving^
and perfed, as our Father which is in Hea
ven is mercifull, loving, and perfect, that fo
it may be knowne that wee are the Children
of themoflHigh, whoiskinde untotheun-
thankfull, and to the evill : And the God
of Love fo enkindle the fire of his Love in
our hearts, that it may breake forth in our
practice and conversion, to the deftroying
the Thornes, and tearing Bryars of vaine
contentions , that fo wee may enjoy the

happy

Ihe Preface to the Reader.

happy fruits of Peace, Truth, Love, and R%.
teoumeiTe, in all Chriftian Society one amon^
another :

Tcnrs in all service of
Chriftiatt Love.

/• E.

"The Scormr feeketh wifcdowe , and findet'h it
not^ but knowledge if eajie to him that wt-
derttandeth.) Prov. 14. 6.

A Scorner loveth not one that reyroveth him ^
neither Ml hee goe unto the roife : Prov.
15.12.

fuffeih up, but Love
Edifietb: iCoa. $.*.

Ftrf Epiflfa

* Theofophicall LETTER,

WHEREIN
The life of a true CHRISTIAN is

defcribed.

Shewing what a Chriftian is , and how

he commeth to be a Chriftian $ and likewife

what a Titular, Nominallor Hyftori-

call Chriftian is, and how the Faith and

Life of each differ.

The Pottrttaine of Jeftts Chrifts heart be our quick-
ning cottfolattotty renovation^ and et email life .

i.

E L O V E D, and much refpefted friend
inChrift. From a member -like obli
gation ( as one branch on the Tree is
bound to doe to the other ) and a fel-
low-work;ng Hefire, I wifh unto you
the open well tyring of grace, which
God in Chrift Jefus hath manifefted in
our humanity } fo that it may richly
fpring pp in you , and the Divine Sun
may thereby caft the influence of irs
Love-beams into the foulc •, and alfo therewith ftirre up, and opera
the great Magnetick hunger of the foule ( being the true Divine
month ; after Chrifts flefh and blood, together with bodily well-
fare.

a. Being I have often undcrftood by your deare friend , D.K,

and alfo obferved in my prefence with you, that you in the drawing

theFather do bear a peculiar thirft , and ancarncft fincere long-

ing4Wr his life, which he, out of his higheft Love hath raanifcfted

dome.

D

in

The Firft Epque.

in Chrift Jcfus *, therefore I would not ( upon the defire of Mr. D.
and alfo of your felfc ) omit from a member- like, and mutuall obli
gation to vifit and falute you with a fhort Epiftle, and fo to recreate,
quicken, and refrelh my ielfe fomewhat with you, in the fame foun-
taine of the life of Jefus Chrift -, for it is meer joy unto me to per
ceive that our Paiadificall Corall fkurifheth , and bringeth forth
fruir in my fello.v- members , to our eternall recreation and de
light.

^ 3. And hereupon Sir, I will declare unto you, out of inyfmall
glfcs and knowledge : What a. Chriftian if , and wherefore bee if called
a. Cbriftian ; Namely, that he onely is a Crriftian, who is become ca
pable of this high Title in hirnfelfe i and hath refigned himfelfe with,,
his inward ground, minde, and will to the Free grace in Chrift Je
fus, and rs in the will of h'fs foule become as a young child, that on
ly longcth after the Breafts of the Mother, that fincerely panteth
afcer the Mother , and fuckcth the brcafts of the Mother whereof
it livech.

4. Even thus alfo that man Is onely a Chriftian , whofe foule and
minde entererh againe into the firft Mother, whence the life of man
hath its rife ', K/<_. into the Eternall Word , which hath manifefted
ic felfe with the true Milk of falvation in our humanity ( being blind
in regard of God) ai?d fucketh this Milk of the Mother into his
hungry foule, whence the new fpirituall man arifeth ', and thereby
the fiery [ darkj and dry ] foule, proceeding from the Fathers pro
perty, doth reach and obtaine the place of Gods love , in which
place the Father, begettethhis beloved Sonne ', and therein onely
the Temple of the holy Ghoft, which dwelleth in usi is found •, and
therein alfo the fpirituall mouth [_ or beleeving defire '] of the foul,
which eateth Chi iftsflefli, and drinketh his blood, isunderftood,
or experimentally and eflentially enjoyed.

5. For he onely is a Chriftian, in whom Cbrift dwelleth , liveth,
and hath his Being, in whom Chrift as to the internall ground of his
foule is arifen , and made alive in the heavenly Effence , which did
difappeare and depart in Adam •, even he, 1 fay, is onely a Chriftian
that hath put on Chrifts Victory ( that is to fay, Chrifts Incarnation,
Humanity, Sufferuigs, death, and Reftirreftion , againft the anger
of God j and alfo Hell, Dcv/Jl, Death, andSinne) in his crernall
ground, where the Seed of the Woman, to wit, Chrift in his con-
qoeft,doth alfo conquer in him , and daily trampleth upon the Ser*
pents head in the wicked carnall will» and kilkth the finfull lufts of
the Flefh

6. For in Chrift alone we are received to be Children of Gocf,
and heyre« with Chrift,not by an outward,adrcndtious, ftrangt,(hew
of.afundry fclc^t Appropriating of Grace (I.feyJ not through a

ftrange

The Firft Epifl/e.

ftrange JmcrVt of grace [] or application of promifes "] imputed
from without [ or received In an Hiftoricall apprehenfion of being
juftified and acquitted by another, as Malefactors 3 but through a
child- like regenerating, innate, in- dwelling member- like, and eflen-
tiall Grace : Where Chrift the conquerour of death doth arife in Us
with his life Efience, and power from Our death , and hath his mu-
tuall ruling influence and operation in us, as a branch on its Vine j
as the Writings of the Apoftles doe throughout witnefie.

7. He is farre from a Chriftian , who onely comforteth himfelfe
with the Paffjon, Death, and Saiisfaftion of Chrift . and doth ap
ply and impute it to himfelfe as a pardon or gift of favour, andyec
remained! ftill an unrcgenerated, wilde, [worldly, and fenfuall 3
Beaft ', fuch a Chriftian is every ungodly Man : For every one would
faine be faved through a gift of favour , the Devil] alfo would very
willingly be an Angellagaine by grace received and applyedfrom
without.,

8. But to turne, and become as a child , and be borne anew of
Gods grace- water of love, and the holy Ghoft , tbatpleafeth him
not. Even fo it pleafeth not the Titular Chriftian, who will put up
on himfelfe the mantle cf Chrifts grace £ and apply his merits unto
himfelfe by an Hiftoricall layingclaimetoapromife] and yet will
not enter into the Adoption and New birth-, albeit Chrift faith>
that he cannot otherw'rfe fee the Kingdome of God.

$>. For what is borne of theflefh, isflclh, and cannot inherit the
Kingdome of God, John%. Tobcflefltly minded is enmity .agtinft God,
but to be fpiritually minded is life and peace : And he onely heareth
Gods Word, that is borne of God, foror.cly the fpirit of grace in
Chrift heareth Gods Word.

TO. For, no man hath ever feen God j the Sonne alone who is
in the unmetfurable bofome of the Father, dcclareth unto us the
Word and Will of God in our felves } fo that we hearc and under -
ftand his will and good pleafure within our felves, and are willing to
follow the fame, yet we are often kept back by the outward finfull
fltfh •, fo that the operation or efTefting of that fame Divine power
[_ purpofe , and godly refolution in our mind ~\ doth not alwayes
come into the outward Figure, yet it goeth into the inward Figure,
in the inward fpirituall World} concerning which, S*.Panl faith,
Our converfation is in Heaven.

ii. Of which alfo all the Saints of God, and efpecially S'. Paul,
hath complained , that they had an earneft fyncere will, and did
ferve God with the minde of the internall Ground-,but with the flcfh
the Law of finne ••, fo that the FUfh lufteth againft the Spirit, which
luft and evil 1 concupifcer.ee is daily drowned, and mortified in the
death of Chrift, by the inward ground [ or the centre of light rege-

B 2 ' nerated

Tbt Fir

nerated in the darke abyflc of the foule ] but this is in thofe onely
in whom Chrlft is arifen from death •, and thus there is no condem*
ration to them which are in Chrift Jefus j who walke not after the
flefb, but after the fpirit, fcc. For the beftiall body belongeth to
the earth, but the fpiricuall body belongech to Gcd j but whofoevcr
hath it not, he is dead while he liveth, and neither heareth,nor per-
ceiveth any rh'ng, of the fpiiit of God i It is loolifhnefle to him as
the Scripture faith.

12. Therefore this point is not fufficiently underftood and clear
ed, by teaching and mainlining ontly and alone an outward recei
ving, and application of grace and forgivenefie of finnes. The par
don of finne, and the receiving of us inro filiall adoption and grace,
confifteth in rhe juftifying blood, and death of Chrift> when Chrifts
heavenly blond tinctured us •, and with the higheft love of the Deity
in the r.ame Jelu , did overcome rhe anger of God in our foule,
and inward divine ground, proceeding from the Eflence of Eterni
ty, and did turneit againe into the Divine humility, meeknefie,
and obedience •, thereby the rent, tome, and divided temperature
of cur humane property \_ and fpirit 3 of obedience and good will
entered again into the harmony and unity of the properties £ Vi%.
into Paradificall light, love, and lifc, that ReallTemperatttre , where
variety doth concenter and accord in unity. ]

13. And even then the wrath of the Father ( which was awaked
in the properties of our life, and had fet it felfe to be Lord and Ma-
fter in foule and body, whereby we were dead to the Kingdome of
Heaven, and become children of wrath ) was turned againe into the
unanimous love, likenefie, and unity of God j and our own humane
will,dyed in the death of Chrift,from its felfnefle, andfelvifh willing i
and the tirft humane will ( which God breathed from his fpirit into
Adam ) did fpring forth afWfh thc^gh the conqaeft of Gods fweet-
netie [_ and love] in Chrifts heavenly blood*, and then the Devi 11,
and Hell, which held men captive, were confounded , and made a
fcorn : This the dry Rod of Aaron, which budded in one night, and
bare fweet Almonds, did typifie.

14. Now as Sinne came from One , and pafled from one upon
all, fo alfo the fwtet grace and viftory in Chrift, pafied, prefled, and
pierced from one upon all : Now this death and the anger [ of God ]}
was broken in pieces in that one AdamkaU foul in Chrift, and a pof-
fibility to grace was opened through the difclofing of death, through
which difclofed gate, the will of the foule may re-enter into its tuft
Mother (whence it came in the beginning ) that is inro the filia
tion, adoption> or regeneration of a new life, and will j and there
it may attiine the fweet blood of Jefus Chrift, which in Chrift did
difclofc or break open the gate of death, and changed the anger

The F/rf Efijlle.

of God hi our hamanity in himfelfe into love, wherein the 'poore
captive foule drinketh out of Gods fountaine ; and doth altoy, and
fweeten its fire-breath, hence the new Paradificall budd fpringeth
fjrtb, and there the hunger, and defire of the foule is made fub-
ftanriall and efienriall in the blood of Chrift , after an Heavenly
manner.

15. Now as the difclofing of death muft be done in the perfon of
Chrift himfelfe in our foule , and humanity > fo that the erernity
in Chrift ^wherewith he was come from heaven, andwas.alfo in
hejveny John 3. ) overcame the time ( K/^. the life and will of the
time ) and did change time with its will into the eternall will of the
Deity -, and all this muft be brought to pafie in our received huma
nity : So'l'kewife the defire of our foule muft receive into it felfe
thac fame eternall will in Chrift ( wherein time and eternity ftand
in equall agreement and harmony ) and through the power of the
fame , immerfe, or caft it felfe into the adoption of free grace in
Cbrift •, that the fame inward Paradificall ground which dyed in A-
dam, might again fpring forth in the will of the obedience of Chriftj
through his heavenly, and from us aflbmed humane blood.

16. The atonement and expiation muft be made manifeft, and
experimenta-11 in our felves through that atonement which Chrift
once made j indeed [the atonement and reconciliation] was once
fully finifhed, and brought to paffe in Chrifts blood and death , but
that which was once wrought In Chrift, muft alfoworkein me j ic
muft even Now alfo through ChrifU fhedding of his blood , be
brought to pa fife in me *, Chrift alfo dothpowre forth his heavenly
blood into the defire of Faith in my poore foule, and tinftureth the
anger of God which is therein, that the fiift Adctmicall Image of God
may againe appeare ', and become feeing, hearing, feeling, tafting,
and fmtllmg.

17. For that fame Image which dyed in Adam from the heavenly
Worlds Effence , being the true Paradificall Image , dwellerh not
in the foure Elements •, its efiencc and life ftandeth not in this world,
but in Heaven (which is manifeft in Chrift in us) Vi^. in thjtone
pure holy Element, whence the foure Elements fprung forth in the
beginning of time ; and this fame inward new fpirirujli man ejteth
Chrifts flefh and hlood ; for he is, and liveth in Chrift, Chrift is his
ftock, and he is a branch on the ftock-

18. For every fpirit eareth of that whereof it taketh i:s Original!,
the Animal! [fenfuall^ mortall foule eare:h of the fpirir of this
World i of the Stars and Elements, of the Kingdome of the World,
but the true eternall foule ( wfrch was infpired out of the Erernall
Word into man, being Divine life) eateth alfo of its Mother, Vi^
of the holyefientiall Word of God,

ic. But

The Firfl Epift/e.

19. But feeing it was impofiible for her after her owne depar
ture and reparation from God, in her excluded condition, property,
andfpiritj [ to eate of the Divine Word, and live in the holy Ele
ment of love and humility ] ih.-refore this fame Word of life ( be
ing its true Mother) came forth to the abandoned foule into the
va'e of mifery, and into the prifon of Hell, and infufed his heaven
ly Efleiice inco our humane j [ to be j as a body for the foule, and
therewith did imbracc and cloath our poore foule being captive, and
did open againe her heavenly mouth ( afore dead in the anger of
God ) with the tinfture of love i fo that the poore foule can now
agiine eate heavenly Manna, j the eating whereof was tryed in Chrifts
perfon with the humanity, which he received from us ( in the temp
tation of Chrift in the WiidernefieJ where Adam in Chrift did a-
gaine eate Mann* from Paradife, fourty dayes.

20. Therefore I fay , that by a fhew and feleft forme of grace
appropriated and imputed from without^none commeth to be a true
Chriftian '•> for if he be fo, hisilnnesare not forgiven hina by once
fpeaking of a word, or appropriating a forme.or promife of abfolu-
tion to himfelfe, from without ••, as a Lord or Prince in this World
doth freely give a Malefaftor his life by an externall impu:ed favour ',
no, this availcth nothing before God.

a i. There is no grace or favour wherby we come to the adoption,
faveonely in the blood and death of Chrift; hiro alone God hath
fore-ordained, and appointed to be unto him a throne of grace, or
propitiation in his owne love, which he hath ( in the Sweet Name
Jefu out of Jehovah ) infufed into him : He is that onely Sacrifice
that God accepteth of, to reconcile his anger.

21. Now if this Sacrifice or free offering of grace fhalldoe me
good, then it muft be wrought and brought to palfe in me ; the Fa«
ther muft beger, or imprelfe his Sonne in the defire of my Faith ', fo
that the hunger of my Faith may lay hold and comprehend him i
and if the hunger of n y foules Faith doth comprehend him in his
promifed Word, th;n I put him on in his whole procdfeof juftif-
cation in my inward ground , and forthwith the mortification and
killing of the anger, Devill, Death, aad Hell , beginneth and goeth
forward from the power of Chrifts death in me.

23. For I can do nothing, I am dead to my felfe, but Chrift doth
it in me y* hen he arifeth in me,then I am dead to my felfe, in refpeft
cf the true man,& he is my life, and in that I live,I live to him fe not
to my felfehood; for grace mortifieth my own will, and fetteth it felf
up far a Lord in the p'acebf my feSfenefle , that fo I may be an in-
ftmrr.ent of God , who doth therewith what he pltafeth.

24. And then I live in two K'mgdomes, T/^. with my newborne
fpiritof life; or fp'trituall man, in Paradife, in the Kingdome of Hea
ven,

The Firft Epifile.

ven, in the inward fpirituall World , and with the outward mortall
man, in the vanity of time, in the Kingdome of this World, in the
dominion of the Scarres and E'ements, in the,contrariety, and ma
lignant difcord of the properties, wherein the yoake of fmneyet
liveth •, this Chrift taketh upon himfelfe in the inward Kingdome of
the Divine World, and helpeth my foule to beare ic.

25. For the yoak of this World, is Chiifts burthen which he muft
beare,untill he fhall againe deliver up the Kingdome to his Father,
which he hath given him j for he fayd, AH power in Heaven and Earth,
u ej-ctn to me of my Father ', fo alfo this burthen or charge is layd
cpon him, that he fhould beare Gods Anger> Hell, death, and all
Evill in us, as Ifaiab faith, Hee tooke on him our difeafes, and carryed
eur farrows; but we efteemcd him ftricken , fraittenof God, and
affltded.

2 5. And hence i t is that a Chriftian muft be a bearer of the erefie,
-for fo foone as Chrift is borne in him, the afiaulting of Hell, and the
anger of God in the erernall nature beginneth, and then the Hell in
man is deftroyed , and the Serpent is troden under foot j whence
great unquietnefle, perfection , and reproach from theDevilland
the corrupt World doth arife againft the outward finfull man, and
even then the outward finfull man muft fufter it felfe to be condemn
ed, and judged to damnation by the children of Anger , and by
Gods fevere juftice in the anger ; feeing that another man liveth in
him, which is not like and conformable to the outward mortaH man-,
and fo Gods Jufticc executeth its judgement in the anger upon the
houfe of finne ; and alfo all the Minifters of Go'.ls wrath , doe helpe
the execution thereof.

27. And even then,Chrift helpeth to beare the yoak, and man is
Sacrificed in Chrifts proccffe, contempt, and fcorne, in his fuffering
and death, tothcjufiiceof God in the anger, and becomes confor
mable to Chrifts Image.

28. The holy Scripture witnefleth in all places that we arejufti-
fied from finnes by Faith in Chrift , and not by the workes of our
merit', but by the blood and death of Chriftj which indeed is fo
taught by many, but rightly underftood of few that teach us fo.

ap. We are taught indeed an imputed grace, but what faith is,
and how it is begotten, and wha't it is in its Efferice, reall Being, and
Subftance, and how it layeth hold on the merit of Chrift with the
grace i herein the greateft part are dumbe and blinde, and depend
on anHiftoricall Faith (James z. ) which is onely a bare knowledge
or literall conjecture, and therewith the man of linne doth tickle
and comfort himfeKe, and through an imagination, and blind per-
fwafion,doth flatter and footh up himfelfe, and calls himfelfe a Chri
ftian, though he is not yet. become either capable or worthy, of

this

8 The Firft Epiftfg.

this To high a fit lr, but is onely a titular Nominall Chriftian , ex
ternally cloathtrd with Chrilts Furfur-Mantle i of whom the Pro
phet fpeaketb, faying, "flxy drtw neere to wee with tbeir /;;>;, but their
heart it fane from me: AudChriftfayd, Not <x'J that fay Lord, Lord,
{hall enter into the Kingdoroe ef Heaven but they that doe the will of my
Father in Heaven.

30. Now Chi ift alone is the will of rhe Father in whom the ac
ceptation ot grace and adoption confifteth , and none can doe the
love will of the Father, fave alone that onely throne of grace, Chrift
himfelfe , as the holy Scripture dcdareth , no man can call God
Lord, without the holy fpirit in him.

31. For we know not, what and how to pray before God as wee
ought, but he, even trie holy fpirit in Chrift, maketh interctfiion for
Us, with unutterable fighes before God in our fclves , as it pleafeth
God i we cannot attaine any thing by our willing, and knowing j he
is too deeply hidden from us, for it lyethnot in any mans knowing,
willing, running and fearching, but in Gods Mercy.

32. Now there is no mercy but onely in Chrift, and if I fhall
reach that mercy, then I muft reach Chrift in me > are my finnes te
be deftrcyed in me ? Then muft Chrift dee it in me with his blood
and death, with his viftory over Hell : Am I to bekeve ? then mi<ft
the fpirit, defire, and will of Chrift, beleeve in my defire , and w//4 for /
cannot beleeve.

33. But he recehethmy will being resigned tshim, and comprehend
it in hk orene will and bringeth it through hit viflory into God , and there
tyc intercedeth for the will of my foule in hit owne will before God 5 and fa
I am received at a child of grace in hi* will of love.

34. For the Father hath manifefted his love in Chrift, and Chrift
manifefteth that fame love in my will being refigned to him •, Chr ift
draweth my will into himfelfe, and cloatheth it with his blood, and
death , and tinftureth it with the higheft tinfture of the Divine
power, and fo it is changed into an Angelieall Image, andgettcth
a Divine life.

3$. And forthwith that fame life beginneth to hunger after its
body, which body is the degenerated fiery foule, into which the
will in Chiift is entered, fo that the new life in Chrift doth now alfo
tinfture the foule; whertby the foule in the fpirit and property of
this £ new "j will obtaineth a right Divine hnnger, and is made to
long after, and defire the Divine grace , and begins to behold and
confider in the fpirit of this Divine will in Chrift, what fhee is, and
how fhee in her propertyes, inclinations, and difpofitions is departed
from God, and lyeth captivate in the wrath of God i and then fhee
acknowledged her abominations, aod alfo her deformity in the pre-
fence of Gods Angels, and findeth that fhe hath nothing wherewith

fhe-e

7bt Firft Epiftfe.

fhee is able to proteft her felfe, for fhee fees that fhee ftandeth in
the jawes of death, and hell •, encompafied with evill fpirits, which
continually fhoot the ftrong influence of their evill defitcs into her,
to deftroy and corrupt her.

36. And then fhe diveth into that fame new-borne fpiritof the
will, and v, holy invncrfeth her ftlfe into very humility it felfe ; and
fo the fpirit of Chrift taketh hold of her , and bfmgeth her into the
fpiritof this new will, fo that the foule eflentially, and experimen
tally feeleth and fiudeth him, whereupon the Divine glymps , and
beame cf joy arifcth in the foule, being a new eye, in which the dark
fiery faule conceiveth the Ens and Efience cf the Divine light in her
ftlfe, and thereupon hangrcth and thirfteth after the grace of God,
and cntreth into an tftccitual! repentance and forrow, and bewaileth
the evill which it hath commuted.

37. And in this hunger and thirft it receiveth Chriftsfiefh and
blood, for the fpiritof the New will (which in the beginning en
tered into the grace of Chrift, and which Chrift received into him-
fclfe ) becommerh now fubftantiall and efientiall, by the magnecick
imprefiure, hunger, and defire, of the fou'e.

38. And this eilentiaftty 'is called Sophia, being the efientiall
wife^ome, or the body of Chrift } and in this the faith in the ho
ly Ghoft doth conf ft } Here Chrift And the Seuk , belerve in we
Ground.

39. For true Faith doth not confift in thoughts, or inmeereaf-
fenting to the Hiftory : KJ^. Tbat a man impreffeth [ or imaginech
in his minde ~] to himfelfe, that Chrift is dead for his finnes , (_ and
by an Hiftoricall apprehenfion or blind |yrfwafion of a particular E-
leftion clingeth to his merits and rrghteoufncffe, without the innare
righreoufnefie of Chrift, and life of God eflentially working in him,
and begetting him to a new creatore ] for Fairh is a receiving of the
promifed grace in Chrift, it receiveth Chrift into it fclfe j it doth
imprefiehim intoirs hunger, with his heavenly flefh and blood, with
the grace which God orYeieth in Chrift

40. Chrift ietdeth the foule with the Efience of Sopk'u, Vi^.
with his owue flefn and hlood , according to his faying , whofoever
eateth not of the flefh of the Sonne or Man, he hath no life in him,
but whcfoever eatcth the fame, he ahioieth in him.

41. And herein the Ttftaments of Chrift, and alfo the right
Chriftian Faith confift •, for an uiifuSftjntiall [ uneflentiall, conje-
^urall or verbal! I Faith is as a glimmering fire froothered in fmoak
ormoyfture, which would villingly burne , but yetharhno right
Ens thereto, but when aright Ens is given to ir, then that little
fparke of fire encreafcth , v hence* a fairc fhir-lng li^ht arifeth ; and
then tis manifeft, that in rhe wcod fuch a fire and faire light lay hiJ,
which before was not known. C 42. And

10

kjng Flax-

*That which
tyethhid, and
yet K in rkvtf
Will 01 in Po-
tcntia.

7 he 'Firfl

42. And | this Is 'o be unrterfloodlikewife in achildof God, while
the pcoic loule is wrapt up in the anger of God, its like a glimmer
ing * Witk- that would willingly burne, andcannot> byreafcn of
the vanity of finne$i and the anger of God --, but when the (ow!e,
being a little fpjrke of Divine fire getteth into it felfe Gods Love-
* Emt F;^. Chriftsflcfh and blood, then that fparke grcweth to a
great fire and light, which fbineth and fendeth forth its light with
faire veitues and good workes , and liveth in great patience under
the vanity of this World, and yetgroweth forth as a fairc flower out
of the wild Earth.

43'. A fimilUude whereof we have in the Sunne and the Earth -,
Namely, that if the Sunne (hould not fhine upon the Earth , no
fruit could grow ••, but when the Sunne fhineth upon the Earth, and
penetrares into the Ens of the Earth , then the Ens of the Earth re-
cciveth the tertue or powerful! influence of the Sun into it felfe \
w hereupon a great hunger arifeth in the Ens of the Earth, after the
venue of the Sun •, and this hunger impretfeth,and feedeth upon the
venue and influence of the Sun , and by this hunger of the Em of
the Earth, which eagerly reacheth after the Ens of the Sunne, an
Hearb is-drawne out of the Earth with a ftalke, in which alfo the
Ens and vcrtue of the Sunr.e afcends up along in the growth and
flourishing of the Hearb, and the Sun, with his beames of light, be-
commeth fubftantiall in the Ens of the Earth in the ftalke> and root •,
and *;e fee hew through the power of the Sunne and Starrcs in the
fpiritofthe World, another body arifeth out of the ftalke, diffe
rent from the root in the Earth •, alfo how the ftalke doth put forth
a bud to a faire flow er, and afterwards to fruit •, and we fee how the
Sun afterwards from time to time ripeneth and fweetneth the fame
fruit.

44. And thus it is with man •, the ground of the foule is the Di
vine field, when ic receiveth the Divine Sun fhine into it felfe, a
Divine plant fpringeth forth -, and this is the new birth, whereof
Chrift fpeaketh ; now this plant muft bee noarifheJ from above, by
the ceieftiall influence, 4nd drawne up in growth by the Divine Sun,
and by the Divine Wafer, and preferred by the Divine cofiftellation>
F/^. the D:vine vertue or power of God , till it commeth to bee
a Divine body, ofaDivine, and Angelicall f'gure , as the body on
the ftalke.

45. And as the body on the ftalke muft ftjnd in raine, wirde, and
ftormes •, in heat, and cold, and lufier the Sunre to ripen it : So
likewife muft a Chriftian ftand in this thorny World, in the awaked
anger of God, in the Kingdome of the Dtvrll, amongft many wicked
reen, and fufter himfelfe robe beaten, With fcorne and contempt,
aid yet he muft rarne his hope and confidence from all creatures

onely

7*1. Flrf Epift/e. 1 1

onely and alone upon the Divine Sun, and furter it to ripen him and
beget hina to an hravenly fruit.

4$. Not Temples or rumies of ftone, or humane Ordinances, and
funves of* Word worfhip do beget [ or regenerate him] to a new- * which «
ncife of life i but the Divine Sun in the Divine Conftellation of the //p./^oMr.
Powers of the Word of God in the Temple of JtfusChrift, in him-
felfc, cioth beget him out of the Fountaine of life ]efus Chrift j fo
that he is a branch on the Vine of Chrift, and bringeth forth good
Grapes, which the Divine Sun ripeneth, that Gods children, being
his loving fellow members, may eare them -, whereby they alfo grow
and floarifh in and with him, which Grapes are good Doftrine, life,
and workes-

47. A man muft come to the practice, efteftuall performance, and
fruitfulnefic in Chriftianky, otherwife the new birth is not yet ma-

„ nifeft in him, nor the Noble branch yet born j no tkkling or footh-
ing> couponing with promifes or Scripture evidences, andboafting
of a Faith, doth availe any man at all, if the faith make him not a
child conformable to God in Efience and will, which faith bringeth V
forth Divine fruir. \

48. All that men now doe ftrive, difpute, contend, and fight a-
bout, and thereby dcftroy and lay defolate, countreytand people, is
onely a meere huske without fruit [a forme without power, a Mum-
mn without Chriftian mercy ] aand it belonged! to the fiery World
for reparation [ and fhali be decided in the judgement of the Lord.]
There is no true understanding in any party, they contend all one
ly about the Nanae and the Will of God, and no Party will dee it 5
they minde nothing but their owne glory, preferments, and pleafure
of the flefh ••> if they were true Chriftians they would have no ftrife,
or contention.

4P. A good Tree beareth good fruit for every one, and though
fometimes it muft fuffer the wind to break off its branches and fruir,
and the Sun to wither ind dry them up , yea when they are ripe,
to be devoured rf Swine, or trodden under foot •, yet for all this,
it endeavoureth ftill to bring forth more good fruit.

$o. And thus a true Christian in Chrift con will nothing elfe, but
what Chrift willeth in him j and though he muft fdffcr his good fruic
which doth fprrng and grow forth out of the internal! Man, to bee
often trampled upon and fpoyled by the evill rklh and blood ; and
alfo by the Devils winde j (_ r^e w'cked cenfure and falfe interpre
tation of the hypocritical! Luciferian Serpent] and the wicked-
nelTe of 'the World $ yet the Tree of the new Plant in the life of
Chrift doth ftill ftand and fpring forth through the outward mortall
Man , maugrc all oppofition irrefiftably ^ as eternity fpringcth
through time and givcth life and power to time '•> and as <he day

C 2 doth

Tit Firft Evijl/e.

doth arife and breake forth through the night , and ch'angeth the
night into cUy, and yet the night remaineth there ftill in it felfe, and
yet it is not knowne or difcerned in the day •, So likcwife the Divine
day doth fpring and bud forth in us through our cternall irght ; and
chaogeth the night, to wit, Gods Anger, Hell, Death, Anguifh, and
eternall deftiuftion into the Divine Day of joy and confolation i
albeit the darke nighr, with the Ens of the Serpent, and :he poyfon
in flefh and blood, rageth and ftriveth againft it.

$i. Therefore beloved Sir, and Chriftian Brother, we have more
need to endeavour for the growth and encreafe of the precious Co-
rail, and how we may come to ir, then to run after the unprofitable
Pratings and conjefturall Fiftions in the feigned holinelfc , where
one Brother defpifeth, rcproacherh, rejeftetb, and proclaimeth, the
other for an Heretick, nay giveth him to the Devill for an Opinion
fake, which he hath ti»ade to himfelfe-

52.1 tell and declare unto you in my knowledge which God hath
given me , that it is a meere deceit of the DevilJ, who thus dofh
bring us poore men into Opinions, to contemne and reproach one
another ( crying downc, and holding one another for Hereticks
and Faatafticks that bindeth not his confcience to our mentall idoll
or Opinion ) fo that we ftrive, and wrangle about the huske, and
' in themeane time lofelove, and faith, and attainenot the new
birth.

$ 3. Our whole Religion is but arhild like worke ; namely, that
*re wholly forfake, and difclaime our owne knowing , willing , run
ning, disputing f and forged conclusions of hlinde hypocritical]
Rcafon, which bewitcheth the narurall minde to the forme, and frame
of itsowne wifcdome] and unfaigtiedly and fully refolve with our
felves to enter into, and perfcvcre in the way which bringeth us a-
gaine to our owrte native Councrey which we loft fin Adam when
he with his minde and full will went out of Paradife into the fpirit
of this tranfitory World j J and fo returne to our Mother, which in
the beginning did beget us, and bring us forth out of her ftffe.

$4. Now if we will doe this, then we muft noc come to her in
our owne felfe will, and way, in Pride, and Oftentatiorj , inaplaud-
ing our felves, in contempt or" her children, our fcllow-Chriftians,
and fellow- members-, For we are the loft Sonne, who is becemea
Swineheird, and ha*e fhamefully mif fpentonr Patrimony with the
fatted Hogs of the Devi If, and the World : We nraft enrer into our
felves, and well confider our felves, ard OUT Fathers houfe ; and we
Which hveth naoft fee before us the mirrour, or kwkin-g glaile of the Law and Go-
// our brethren fpeil ', and fee how far we ai e departed rVonV GoHs righteoufneffe, and
through our e- alfo from C unfe'gned, impartiaH 1 ^brotherly love, and well exa-
mine oar heart whereto it is inclined.

*

f be rlrf Eft

§$. Now, whenwt doetlws, wee iha!l finde in ourfelvcs many
hundred tvill Oeafts, which we have fee up in Gods ftead, and doe
honour and Lve the fame above God j and even then we fhall fee
what hideous horrible Beafts were nl?.nifcft in -Adam by falfe luft, or
imagination-, and whcrt!'.>:c Godfayd to Adam, The Seede of the
Woman flail break? the Serpents head i to wit , the Monftrous
Beafts.

-•5(5. Asfirft, we fhall fee in our Defire the proud Lucifer, who is
departed from Divine and brotherly hufiility, and conremneth the
members of his body , and hath fet himfelfe to be a God and Lord
over them, in whom there is no Divine lore, to love either (Sod, or
his Brother.

57. Secondly, we fhall find a Beaft in our propertyes, refembling
the coveteous greedy Swine , which will rake all to it felfe , and a-
lone devour and poffeffe all, and defireth more then h necdcth ;
wherewith the proud Lucifer might be able to vapour, brag, and
vaunt hiaafelfe, that he is a God over * Subftance , and that he can
domineer, having power and might over his fellow branches '•> and
we lhall fee how this proud Lucifer hath broken himfelfe oft from
the Tree of life, and the mutuall growth and increafe of love, and
would be a Tree of himfelfe ; and therefore hec is a withered dry
branch in refpcft to God.

$8. Thirdly, we fhall finde the poyfonfull envious Serpent in our
properties, which teareth, and rageth as a poyfon -, I nseane, Envy,
which wifhtth no man fo well, as it felfe ', which ftingeth, rageth,
and rideth in other mens hearts, and flandereth them with words,
and onely applaudeth its owne haughty Lucyfer , and tearmcth its
falfehood fj and cunning hypocrifie J an Angell of God.

$9. Fourthly, We fhall hnde in our properties, the fiery Dragon
fitting in hellifh fire , I meane Anger, -which (ifcovetoufnefieand
envy cannot obra'me that which it would have ) will lay violent hands
upon it, and take it by force, and is fo raging madd, that it buriUth
its life for very malice and iniquity , and breakes in pieces in fiery
rtalice , and is a very dry branch on the Tree ; and is onely fit for
the fire.

6 o. Fifthly, We fhall finde many hundred evil] Beafts in our De-
fire, which Pride loveth, and honoureth, more then God ; and co-
vetoufuefle drajmh them to it felfe for a Treafure, wherewith Pride
vapoureth and vaanteth as if they were Gods •, and thereby doth
withdraw ftiftenance and comfort from his Brothers life '•> fo that he
i» forced to. fpend it in mifery^ trouble, and perplexity, by reafon of
fa violence and extortion.

6u Now when a man doth thus behold himfelfe in this mirror of
fclfehood, and peiceireth thefe evill Beafts -, then let him rightly

imagine

Every

14 7*9 Firf

•Jfi'mcro himfelfc that he U deeply guilty of them , and thereby
Cbhfldcr the grccvOM fall of /l/<j//i,j and thinkc, that all theft evifl
«• t lii cr , and van*- imagination* doeVholiy take their rife and orig'c
Hrfll in him, from the Monftcr of the Serpent, through the influence,
and inlimution of the Devill into our tii ft Parenrs-

£a. For all me properties of the dcfires lay in one harmony and
ftedfaft unity in Aa<tm \ and the one loved the other , and were in
mutuall agreement, but fuch falfe defircs are rifen in Man through
the envy of the Devill, who ftirred up the falfe luft and imagination
in Adim and Ew to prove the uneq'iality [_ in the property and fpi-
rit of the mixed World J and to tafte what good and cvill was j to
feeleheateand cold, and to try the multitude and variety of the
properties; !o that novr thefe dcfircs doe attraft, long after, and
defire rhat which is like to themfelvesjand every defire of thefc pro-
pertyes, is a feverali hunger of life in man,vth<ch hath broken it fclfe
off from the harmonious unity ', and oppofeth the love, likcntrTe,
andmutuall fociety of its fellow branches, or brethren, and cove-
toufly defireth to draw their life and maintenance to it felfej and
to make it felfe a Lord over it, and will be a Sclfeift.

<5g. All which is contrary to the Divine will and ground, and is a
perjury againft God; yea, it oppofeth the c-ourfe and order of na
ture ; as we fee by the Trees and Plants of the Earth •, how all ftand,
and grow lovingly one by another, and rejoyce in one Mother \ and
how one branch on the Tree doth impart its lap and power to the o-
ther, and mutually ferve each other.

64. For in fueha lovely equality and harmony the life of Man
( John i. J was infpired out of the eternall Word into the humane
Image, being out of the Limits of the Earth : So that all the pro-
perryes of the life ftood in an tqnall proportion in the temperature >
in one Love, and mutually loved each other.

6 5. But when the Devill mixed his poyfon, and falfe defire there-
in \ the proper tyes of life were divided into many defires : whence
ftrife, difcord, fickneffe , infirmityes, the cumberfome grofienefle
and mortall frailty of the body is rifen through the falfe defirr, and
infinuation of the Beftiall properties •, by rcafon whereof the Image
of God ( which was from the heavenly EfTence) difappeared } con
cerning which God fayd unto them, In that day that tbsu eatefl of the
Tree of the ^now/ed^e of gsod , and tvill , thou /bait dye the death :
That is, thoufhalt dye to the Kingdomeof God, asitalfo came to
paflfe.

*Or, Confider 66. Andwcmuft really * imagine to our felves that this Beftiall

with omfehes. falfe defire in naau, is the Monfter of the Serpent, and an enmity a-

gainft God, and the Kingdome of Heaven , and that we therein are

oncly the children of Hkl!> and of ihe Anger of God, and cannot

therein.

The F/Vtf Epiftle. 35

therein inherlte, or poflTcffe the Kiug'lo'fle of God j neither is God
manifeft in any fuch defire v buf. o.:e!y his a. « :r anH che property of
the darke, and earthly World •, and we Jive therein onch to the va
nity of th;s World, and ftaud therewith cr.^iy -<\ >n rhe abylfrof
the darke World and ihe anger of God : that is, of Hell, wrrch
continually gapeth ani hungereth after cheie pnpertycs, and count-
eth thefe propcrtyes kso'whe /ruha, and children , which it fhall
reape and take into its Banie i for they doe belong unto it ! y the
right of natyre ; for thefe defires are ai! crifti rally from it, and
have their roote in the ground of Hell and deUrtiftion, and indeed
no where e!fe.

67. Therefore layd Chrift, Vnfejfe a. nun be bow Anew , hee /ball
not fee the Khtg/ioihe'df God: All the'e fa He wills and dcfire^ are
predeftinj-ed to damnation j if any will fee God, he rnuft bee con
verted, and heeou.easachild, and be new borne in the holy Ghoft,
through the water of eternall life : Vi^. through che heavenly Ens,
which Goa ruth revealed in Chr-ftj thjt the fir ft right man, which
dyed in Adam ( proceeding from the heavenly Worlds EffenceJ
might againe fprin^ i'Ath in Chrift, and become living.

58. All thele evill Bcjits are condemned, and rnuft dye in us, and
though their defire doth ibmewhat cleave and ftick unto us in the
flefh, yet they muft all be mortyrlcd durii.-g this f_ life "} time in the
foule '• Vi^, In th<" inward ground, and the inward ground of the
foule muft be Tinftured by the true Tincture in the blood of Chrift;
that the propertyes of the internal I Ground may againe live in
harmony and concord, for otherwife they cannot reach the Deity
inthemfelves.

69. Now when man knoweth this hc cannot better be rid of his
evill beaftial! delires, then th«t he prefently at the fame inftant bring
himfelfe with his whole ftre-.gfh ir.cn fuch a ftrong will , and carneft
purpofe, that he for rirrc to come will hate', and abandon thefe e-
vilf beafts of the Devill, feeing "hry jre cncly the Devils ferv.ints ;
and that he will returne into hi: lott cenntrey, into the adoption and
atonement, and eftee^c. and looke upon h'rtifelfe no otherwife,
then as the left S'»ineheard \_ or the prrdigal! Sonne 1 for he hitn-
fejfeis the loft Swineheard arid nowhhbettei, and forthwith ap
proach with che eonverfion of his foule.fc the Father,:;! deleft hu
mility, wiih acknowledgement of his unworthineffe ', in that he hath
fofhamefully, and unworthily mif-fpent and mil-improved the free
inheritance of Chrifts merit , and (b enrer into repenrance.

70. Let him with all his ftrength give up hisearneft will there
unto, th*: he fro-n this very time forward, will repent and amencf,
and no longer love thefe evill Beafts ', but this muft be in earncft-, in
reall fincerity without delayes, and not co thinke of a day, wecke,

or

The Firft Epiftk.

or yeare •, but his minde muft utterly and continually condernnc
them to the damnation of death,and not will to love them any more,
bu* count them enemycs, and fo refolve to turne himfelfe to the
mercy and grace of God.

7 i. When this is done ( I fpeake as I have highly knovrne it in the
precious light of grace ) that then he may turne himfelfe to earneft
puying in humlliry , and befeech Goi for grace i and though his
heart faith utterly, no-, and the De'illfayth, ftjy yet a while, it is
not now good and convenient , thoawilt have better opportunity
to morrow ; and when to morrow commeth, then fayth he, againc
tomorrow, and fuggefteth totheflefh, faying, Thou muft firft doe
trns,orthar, gathei firft a trejfure for thyfelfe, that thou mayft
not need the World, and then enter into fuch a life j yet I fay, the
minde muft remaine firme and ftedfaft in its purpofe, and thinkt
withitfelfe, rhefe foggeftions and thoughts are mine evill hungry
Beaftf, theft I will kill , and drowne them in the blood .of Chrifts
Jove •, none of them fhall live any longer in rce, I will have no more
to doe with them, I am now in the way to niy ancient Father, who
hith fent his Son tome in my miferyanddifltreffe •, faying, Come to
me all jee that are vce&ry [ grieved 3 or heavy laden with finaet, and I
n-ill refrefh you: My Father will give the holy fpirit to them that
askehim tor it.

Imprint and fet- 72- Let him imagine and *in3preffe this into his very heart,
' an<^ comc w'tri tr>e loft Sonne to the Father •, and when the Father
ftall fee, that the minde of the foule is directed to him , and would
willingly and unfeignedly turne, and yet cannot •, then he will pre-
fently meet htm, and clafpe the foule into the armes of his drawing,
and bring her into the vafii-m , and deatfe of Chrift, where fhec
through earneft repentance and forrow will dye from ( or mortifie )
thofe abominable Beafts, andarife out of the death of Cbrift with
a new will, and a true Dirine detire i andfo he will begin then to
be another man indeed, and not a whit efteen:c that which before
he loved and held for his Treafure*, and it will be to him as if hee
had it, and alfo had it not -y and afterwards he will account himfelfe
in all his power, ability> and pofleflions, but as a fervant and Ste
ward of God.

7 §. For fo foone as he is able to mafter and overcome the preud
Lucifer of Pride, all the other evill Beafts will grow weak and f*inr,
and lofe their ruling power and dominion ', although they yet live
in this [.life] time in the earthly flefh, yet they are onelyas an
Afle, which muft carry the Sack, or as a mad Dog in a chaine, their
ftrength n broken.

74. For when Chrift rifeth, Lucifer muft lye captive •, and if there
everance, fuch a preeioas Jewell would fellow,

as

lie jt in
faluticn.

re-

The Flrft Epiftk. 27

as this Pen cannot here defcribe -, and thofe alone know who have
been at the heavenly Mariage, where the noble Sophia is efpoufed \
to the foule '•> concerning which Chrift fayd, Thtit there if greater joy \
in Heaven over one fmner, that repentetb then wer ninety nine righteotu:
Which joy is kept alfo in the heaven of man, in this efpoufall or mar
riage, this ibindeiltoodbyourSchoole-fellowes.

7$. DeareSir,\andCHrifthin fellow-brother , I thought it good
C Chriftianly and fmcerely meaning well unto you ) to pat you in
minde of this, and to lay it forth out of my little Treafury, in a
child-like fimplicity, not intending thereby toftiew and fet forth my
Selfei but out of a true and hearty defire, wifhingthat this might
be felt alfo in your heart, and that I alfo might recreate, and refrefh
my fclfe a little with you , as a fellow-member , though abfent, and
yet prefent in defire, and co-operating in the Divine gifts ; and this
upon your defire, as formerly i* fayd.

75. And if my good will fhould findc place , and God would o-
pen the dooreof his myfteryi then bad I yet haply fame other
more precious Jewels in my little Treafury, in which Time and E-
ternity may be koowne ; beiag ready and willing to tender you my
fervice therein j And fo I commend you and yours, to the fwect,tnd
pleafant Love, Grace, and Will »f Jtfw Chtyt,

*

A Letter

Tbt Second Epiftk.

A Letter to

CASPAR LINDERN,

Cuftomer at

WHEREIN

R dcfcribed the plainca and fitnpie way,

which the Author took for the attain

ment of his high Knowledge :

A L S O,

His Cenfure , Judgement , and andvcr,

concerning diverfe Authors of different

opinions, tending to lead Chriftians

into the ixcellent and defired way

of Love and Union.

H E open Fountainein the heart of
Jefus Chrift refrefh us , and lead us
to himfelfe, that we may live in his
power, and rejoyce in him i that fo
wee may Love and underftand one
another, and enter into one onely
Wifl.I

2. Much refpefted and difcreet Sir,
my moft worthy Friend in the Love,
and humanity of Jefus Chrilt j my

hearty defires from God in Our Immanuel for profperity upon foule
and body premifed i I give you Sir to underftand, that I have re
ceived your Letter, and therein perceive that you are a Seeker, and
great Lover of the Myftery, or of the knowledge of God , and doe
diligently take care,evcry where to pick up fome Divine crums, bea
ring likewife a great defire and hunger after them.

2, Which on my part doth highly rejoyce me, that God dprh
* thus

The Second Epiftle^

thus draw and lead his children*, as tis written, Thofe, who are dri
ven by the fpiric of God, be the Children of God -, and as one branch
on the Tree doth rejoyce in the other, and mutually miuifter Sap,
and afliftance one to another '•> fo likcwife doe the children of God
in their Tree, JefutCkrift : And at this, my fimple perfon doth ex
ceedingly rejoyce , that God in the Fountaine of his heart doth
draw us, ( as fimple children of our Mother ) tohimfelfe; even to
the right breaft, and bofome of our Mother, that fo we fhould long
after him, as children after their Mother.

4. And whereas ( my beloved Sir » and brother in the love of
Chrift ) I fee and perceive, that you doe thirft after the open Well-
fpring of Chrift, and likewife doe enjoy the fame according to the
will of God, yet you doe enquire after the enjoyment of your bre
thren, anddefirc ( as a branch on the Tree ) mutually to recreate,
refrcfh, and fatiate your felfe in them j and it is alfo acceptable to t
me, to impart my Sap, and my fpiric ( in my knowledge which Gul
bath given me } unto nay brethren and members ( being my fellow-
branches in the Tree, Jefiu Chrift) and fo to rejoyce in them j
namely, in their fap, power, and fpirit -, for it is the pleafant food of
myfoule, to perceive, that my fellow- branches, and members, doe
flourifh in the Paradife of God.

f. But I will not conceale from you the fimple child- like way,
which I walke in Chrift Jefus i for 1 can write nothing of my felfe,
but as of a childe , which neither knoweth or underftandeth any
thing', neither hath ever been learned, butonely that which the
Lord vouchfafeth to know inmei according to the meafure, ashee
manifcfts htmfelfe in me.

6. For I never defired to know any thing of the Divine Myftery,
much leffe onderftood I the way how to feeke orfindeit j I knew
nothing of it, as'tisthe condition of poore Lay men in their fim-
plicity, I fought onely after the heart of Jefus Chrift , that I might
hide my felfe therein from the wrathfdl anger of God, and the vio
lent aflaults of the Devill •, and 1 befought the Lord earneftly for
his holy fpirit, and his grace, that he would be pleafed to bleffe and
guide me in him , and take that away from me, which did turne me
away from him, and I refigned my felfe wholy to him, that I mighc
not live to my owne will, but to his \ and that hee onely might lead
and direft me -, to the end, that I might be his Child in his Son Je
fus Chrift.

7. In this my earneft Chriftian feeking anddefire ( wherein I
differed many a fhrewd repulfe, but at laft being rdolved rather to
put my life to utmoft hazard, then to give over, and leave off) the
Gate was opened unto me, that in one quarter of an houre I faw
and knew more, then if I had been many yeares together at an Uni

D 2 verfity;

The Second Epiftt

verfiry j at which I did exceedmgly admire, and I knew not how
it happened to me i and thereupon I turned my heart to praifc God
for ir.

* The Ground 8. For I faw and knew the Being of all Beings, the * Byffe, and
»r Ongma.ll t Abyffe j alfo the birth [ or eternall Generation 3 of the holy
foundation. Trinity •, the defcenr> and origiaall of this World, and of all crea-
t And turef, through the Divine Wifedome -, I knew and faw in my felfe
that which U all the three Worlds -, Namely, the Divine, Angelicall , and Para*
without graund dificall} [ World J and then the darke World •, being the originall
•r bottomlejfe of Nature to the Fire: And then thirdly, the cjKrnall, andvifible
*nd fathmleffe. World> being a procreation, or extern birth -/or as afubftance

exprcffed, or fpoken forth, from both the internal! , and fpiritoall
Worlds ; and I faw, and knew the whole Being [ or working fif-
fence ~\ in the Evil!, and in the Good •, and the mutuall original!,

* Genetrix or a"d exiftence of each of them i and likewife how the * Pregnant
fruitful bearing Mother brought forth, fo that I did not onely greatly wonder at ir,
K-omb of eter- but did alfo exceedingly rejoyce.

pity. $. And prefently it came powerfully into my minde to fee the

fame downe in writing, for a Memoriall to my felfe i albeit I could
very hardly apprehend the fame iu ray externall Man, and exprefTe
it with the Pen j yet however I muft begin to labour in thefe greac
Myfieryes as a Childe that goeth to Schoole : I faw it ( as in a great
Deep ) in the intcrnall , for I had a thorow view of the Univerfe,
as in a CHAOS, wherein all things are couched , and wrapt
up » but it was Unpctiible foe mec to explicate and unfold the
fame.

i o. Yet it opened it felfe in me from time to time, as in a young
Plant •, albeit the lame was with me for the fpace of twelve yeares,
t Or, Brteding *n(* * was as !t were t Pregnant withall, asd found a powerfull dri-
,/ fa ving and inftfgation within me, before I could bring it forth into an

externall forme ot writing •, which afterward fell upon me as afcd-
dcnfhowre, which hitteth whatfoever it lighteth upon', juftfoic
hapned tome, whatfoever I could apprehend, and bring into the ex
ternall [principle of my mind 3 the fame I wrote downe.

ii. However, afterward the Sun did ftu'neonmea good while,
but not in a continual! conftant manner -, for when the fame did hide
ic felfe, I fcarce kntw, or well undcrftood ray owne labour [or
Writings] fo that, roan rnuft acknowledge , that his knowledge is
not his owne , or from himfelfe , but Gods , and from God -r and
that God knoweth [ or roajiifefts the ld»a§ of his Wifedbme 3
in the foule of Man afoer what manner , and meafure hee plea-
fcth.

1 2. I intended to keep this nay Writing by me, all the dayes of
my,life, an&not to-deiiyei it into the hands of any ; but it foil out

according

a I

x #. Gregory

prjmtltf Of
Gerlh? '

Tbe Second Epijlle.

according to the providence of the moft High, that I entrufted a ce.r-
taine perfon with fome of it •, by meanes whereof, it was publifbed,
and made knowne without my knowledge and content, and the firft
Booke ( called Aurora ) was thereby * taken from me -, and becaofe
many wonderfull things were revealed therein ( which ihe mind of
man was not prefeatly capable to comprehend ) I was fainj to fuifcr
much, from Reafon.

15. I faw this firft Booke no more in three yeares ', I fuppofed
that it was dead, and gone •, till certaine learned men fent me fome
Copies of it, who exhorted me to proceed, and manifeft my Talent^
to which,the outward Reafon would by no meanes agree , becaufe it
had fuffered fo much already, for it -, moreover, the fpirit of Reafon
was very weake, and timorous, for my High light was fora good
while alfo wichdrawne from me j and it did glow in me as a hidden
fire: So that I felt nothing, but anguifh and perplexity within me :
Outwardly I found contempt, and inwardly a fiery inftigation ; yet
I was not able to comprehend [ that light 3 till the breath [ or in-
fpiration ] of the moft High did helpe me to it againe, and awaken
ed new life in me, and then I obtained a better ftyle in writing, alfo
deeper, and more grounded knowledge j I could bring every thing
better into the outward expreffion : which the Book, treating of the
Threefold life t through the three Principle?, doth demonftrate ',
and the godly Reader , whofc heart is opened , fhall fee [ that
it is fo. J

14, Thus now I have written, not from the inftrudion, or know
ledge received from men •, not from the learning, or reading of
Bookes ••, but I have written out of my own Book which was opened
in me, being the Noble fimilitude of Gjd, the Booke of the Noble
and precious Image ( underftand Gods owne fimilitude, or likenetfe)
was beftowed upon me, to Read > and therein I have ftudied, as a
child in the houfe of its Mother, which beholdeth what the Father
doth, and in his child-like play, doth instate his Father j I have no
need of any other Booke.

if. My Booke hath or.ely three leaves , the fame are the three
Principles of Eternity, wherein I can finde all whatfoever Mofes>
and the Prophets i Chrift> and his Apoftles kave taught, and fpoken j
I can finde therein the foundation of the World, and all Myfteryes j
yet not I, but the fpirit of God doth it according to the meafure,
as he pleafeth.

i<5. For I have befought,and begged of him many hundred times,
that if ray knowledge did not make for his glory, and conduce to
the * amending, and inftrufting of my Brethren, heiwould be plea-
fed to take it from me, andprefervc mee onelyin his love-, yet I ,
found, that by my praying, or earneft defiring, I did onely enkindle

the

j. o A
T- '
^

Tie Secoxd Evijfle.

the fire n.are ftrongty in me > and in fuch inflamation, knowledge,
and-manifcfiaticn, I nude rr.y Writings.

17. Yet I did not inrefid to make myfelfe knowne with them a-
mong fuch Perfons , as now I fee is come to pafle •, I ftill thought
1 wrore for my felfe onely s albeit the fpirit of God, in the Myftery
of God, in oiy fpirit,did fufficiemiy fhew me to what end it was $ yec
outward Reafon was alwayes oppofice , fave onely fcmctimes when
the morning Srarre did arife, and even then Reafon was alfo there
by enkindled, and did dance along, as if it had comprehended [_ the
Pearl, ~\ yec it was far from it.

18. Gcddwellcthin the Noble Image, but not in the fpirit of
the Stars, and Elements •, he poffefleth nothing, favc himfelfc onely,
in his owne likenelfe j and albeit he doth pofftffc fomething (as
indeed he polielTcth all things ) yet nothing comprehends him, but
what doth Originally arife and fpring from him ; as namely, the
foule in the fimilitude of Gcd.

i$>. Befidts, all my Writings are like unto a young Schollers, that
is going to Schoole '•> God hath according to his will brought ray
foule into a wonderfull Schoole '•> and in truth I cannot afcribe, or
arrogate any thing nnto my felfe, as if my felfehood were, or under-
ftood, any thing.

zo No man muft conceive higher of me, then he feerh •, for the
worke in my ftudying, or Writing, is none of mine } I have it onely
according to the meafure as the Lord is pleafed to give it me ', I am
nothing buc his inftrurnenr , whereby he eftcfteA what he willeth :
This I relate unto you my beloved Friends, for an inftruftion, and
information3 leaft any fhould efteem me otherwife then I am i name
ly, asif I were a man of high art and deep underftanding and rea-
fon i for I live fin weakneffe and infirrnity, in the childhood, and
iimplicity of Clmlt j and my fporc and pa(\ime is in that child like
worke which he bath allotted to me ', yea I have my delight therein,
as in a Garden of pleafure, where many Noble Flowers grow •, and
in the meanc time 1 will joy and recreate my felfe therewith , till I
fhall againc obtaine the Flower of Paradife, in the New man.

21. Butbecaufe, deareSir, and beloved Friend , I fee and per
ceive that you are a feeking in this way i therefore I write unto you
with diligence, my child- like cnurfe*, for I underftand, that you
make ufe of diverfe Authors? and Writings -, concerning which you
defire my judgement, the which I fhall impart unto you as my fel-
low-member,fo far as God hath given me to know, and that onely in
a bricfe and fhort comprifall : In my Booke of The threefold life you
fhall find it at large ; according to all circumftances.

12. And this is the Anftver I give unto you : Vi^. That Selfe-fa-
fon ( which being voyd of Gods fpirit, is onely taught, and inftrutfed

from

7 b$ Second Epift/e.

from the bare Letter ) doth cavill, taunt, deride, and defpife, what-
foever doth noc punctually agree, and con forme to the Canons , and
Inftitutions of the Univerfities,'and high Schooles ; which I doe noc
wonder ar, for it is from without , and Gods fpirit is from within -,
it is good and evill , iiirlike thewinde, which is moved and driven
too and firoj it *efteemeth mans judgement-, and according as
the high and great ones, who have the refpeft and authority of the
World doe judge and cenfure, juft fo it gives its credit, and verdift :
It knoweth not the mind of the Lord, becaufe the fame is noc in it •,
its underftanding is from the Starres, and tis nothing elfe bat a
counterfeite fhadow of phanlie, incomparifon of the Divine wife-
dome.

23. How can he judge of Divine matters , in whom the fpiric of
the Lord is not ? The fpirit of the Lord doth alone try, prove, and
judge all things, for to him onely all things are known, and manifefti
but Reafon judgeth outwardly , and one Reafon doth a'wayes fquare
its judgement, and opinion, according to another i the Inferiour
judgeth and cenforeth as his grand Superiour i the Lay-man as the
Doctor > and yet none of them both apprehend the Senfe , Minde,
and truth of the Lord, without the Spirit of God, which judgeth in
Man •> and refpefts no mans perfon : the Lay man , and the Dodcr
arc both one to him.

24. Now whereas the Children of God have diverfe and manifold
gifts in Writing, Speaking, and judging •, and they have not all one
manner of expreflion, phrafe, and ftyle -, whereupon felfe Reafon af
terward doth by artificiall conclusions draw out of them, what ma-
kethforits ownc turne, andframetha Babel 1 to it felfe > whence,
fuch a multitude and wearifome heape of opinions are rifen -, fo that
men out of their Writings have forged, and invented diverfe con-
jeftures and waycs unto God ••, and men muft be forced to goe in
thofe wayes, whereby fuch controverfies and unchriftian contentions
are arifen j that men for the prefent locke onelj upon the ftrife of
words, anddifputes, about the Letter , and thofe which according
to their Reafon and Principles doe overcome by Verbal! jatigling,
and exchanging Scripture for Scripture, arc applauded > but this is
nothing but Babel, a Mother of fpiiituall whoredorre. where Rea
fon entereth not in at the doore of Chiift, through Cruifts fpirit -,
but pretfeth in of it felfe.and cliineth up by its < wne mioh^ftrength,
and pride, being yet a ftranger , or «n regenerated -, and would al-
waycs faine be the faircft Child in the houfe ••, men muft honour, and
adore it.

2$. The children of God fijve a diveifiry of fclfrs, according to
the R )'cof the Apoftle ', God pi'-dh an » xpreflion t) every one as
he pkdfeth •, the gifts and eadc \yments cf men fall out according to

the

2 4 The Stctnd Epifth*

the unfearcfcable will of God , and fp;ing altogether oat of one
Root ) the which is the Mother of the Three Principles i and as the
fpiric of t very foule is Conftellated in the etemall Mother, even fo is
its revelation, apprehenfion, and knowledge.

26. For God bringeth no: a new, or ftrange Spirit into us i but
he openeth with his fpirit our fpirit ; namely, the Myftery of Gods
Wifedome,which lyetft in every rran according to the oieafure, man-
rer, and condition of his internal], hidden conftellation : For Chrift
fayd, My Father worketh, and I alfo work? •• Now the Father worketh
in the Eflcnce of the foule$ pioperty : and the Son in the Efifence
of Gods owne Image, tliat is in the Divine Similitude, or Har
mony.

27. The property of the foule belongeth to the Father ; For
Chrift fayd, Father, the rr.enveere thine, and thou haft given them mee,
and I give unto them Eternall life: Seeing then, the property of the
foule is from Eternity, of, and from the Father -, therefore he hath
wrought in it from Eternity, andftill worketh in that fame Image
to Eternity, light, and darknette, to either of which the Witt of the
foules property doth incline, and give up it felfe.

28. Seeing then, the Fathers property orwifedomeis unmeafu-
rabie, and infinite •, and that he being the wifedome it felfe worketh,
and yet through his wifedome all things doe arife > thereupon the
ioules of men are diverfiy Conftellated •-, indeed they arife, and ori
ginally proceed out of one onely Efience , yet the operation is di-
verfe, and manifold ', all according to Gods wifedome : Now the
fpirit of Chrift openeth the property of every foule , fo that each
fpeakcth from its owne property, of the wonders in the wifedome
of God.

29. For the fpirit of God maketh no new thing in man, or it in-
fufeth no ftrange fpirit into him j but he fpeaketh of the wonders in
the wifedome of God through Man, and that not from the Eternall
Conftellation onely, but likewifc from the extcrnall Conftellation ;
that is, through the fpirit of the external] World, hee openeth in
Man the intcrnall Conftellation of the foule -, that he tnoR Prophe-
fie, and foretell what the externall heaven worketh, and producethj
alfo he rs driven to fpeak through the Turk* Magna j as the Prophets
have many times fpoken1, ana denounced unto the people their
punifhment which by Gods permifiion through the Turba MAQM
fhould come upon them for their violence and finfulneflei [and their
bitter imprecations, wicked contentions and wrarhfull indignation
in their envious will one againft another , doe awaken the Sword
of Anger in the Ttirba MagnA- 3

30. Now the fpirit of God fpeaketh in his Children, diverfe man
ner of wayes •, fometimes in one it fpeaketh, by the internal!, and

eternal-I

The Second Epiftlt. 55

eternall Conftcllation of the foule , of eternall punifhment, or re
ward •, of Gods Curfe or Blefiing : and in another, it telleth through
the externall Conftellation, of the Fortune or Misfortune, of the
profperity or adverfuy of this World j alfo of the rifing and advance-
menu of Powers and Authorities •, and then likewifc of the ruine and
deftruftion of Countries, and Cities> and alfo of ftrangc and wondcr-
full alterations in the World.

3 1. And though it hapneth oftentimes,that the fpirit of the out
ward World doth make its fport with its reprefentations of phanfie
in Man, and from its owne Might andftrong influence doth infinu-
ate it felfe into the fpirit of man , and fhewe.h diverfe ftrange and
marvellous Figures 5 which onely findes place among thofe, who
run on in their owne Reafon onely, in proud felfe will ••, whence of
ten, falfe Prophets arifc j yet I fay, that every one fpeaketh from his
owr.e Conftellation j the one through the manifestation of Gods
fpirit, really and finccrely j and the other through the manifefta-
tion of the extcrnall Aflratt fpirit uncertainly by conjefture and
gnefle ', yet from the fame Conftellation,' but he that fpeaketh from
the mourh of another, and in like manner judgeth of the Myfteryy
without a peculiar knowledge j he is in Babel, and entangled in o-
pinion, wilfully amufiug himfelfe in thofe things which the heart
•findes not experimentally whether they be true or no : (" but he/>7«
hx Faith upon the (ayings of other men. 3

32. And I fay further, that all thofe pretious men, who have been
illuminated of God ( fome of whofe Writings you tray have at hand)
have fpoken fiom their manifeftation, and revelation •, each accor
ding to his appreheniion or the Modell of his capacity j yet the cen
tre is the foule, and the light is God •, the revelation is wrought,
and brought to pafle by the opening or manifcftation of Gods fpirit,
through the Conftellation of the foule.

33. All the Prophets from the beginning of the World, have
prophefied of Chrift in different formes, one thus, and another fo ;
they have not all concurred in one ftyle, phrafe, and forme •, but
each according as the fpirit of God hath revealed to him in the e-
ternall Conftellation of the foule , yet they have all fpoken out of
one Centre, and Ground : And even fo it is now adayes, the Chil
dren of God fpeake all from the revelation of Chrifts fpirit, which
is Gods •, and every one according to his capacity , or that Idea of
wifedome which is formed in his minde •-, and therefore I put you in
mind as a Friend,and exhort you not to hearken after the vainebab-
liirg and prating of Reafoo, or to bee moved at the proud cenfure
and judgement of the fame, fo as thereby to condemne or defpife
thegifrs of any Man * for hee thit doth fo, contemncth the fpirit
of God.

E 34. Thefe

The Secfltd Epiftte*

34., Thefe Authors which you mention, and others befides (con
cerning which yen dcfire my judgement, whom I have not read all,
bat in part ) I defire not to judge [_ or defpife them ~] God forbidi
lee that be farre from roe , albeit they have not all written in one
ftyle, and forme of «xpreffion : For the knowledge is diverfe , and
manifold : yet it behovech me to try ( according to my gifts ) their
heart, and will i but feeing 1 finde that their heart, andfpirit doth
flow and fpring from one and the fame Centre, namely from the fpi-
ritof Chrift-, therefore I reft my felfe contented on the Centre,
and comtoend the tXpreffion to the HJgheft Tongut, Vi^. To the fpi-
rir of Gods wifedome, which through the wifedome, doth open and
reveale to tvtry one according to the rceafure and manner as hee
pleafeth.

351 I judge none, and to condemne anyisafalfe, and Idle arro-
gancy, and vaine prating , the fpirit of God himfelfe jndgeth all
things ••) if that be in us, what need we care for prating, I much ra
ther rejoyce at the gifts of my brethren -, if they have had other
manner of gifts to hold forth , then I , fhould I therefore judge
them?

36. Doth any hearb, flower, or tree, fay nato the other, thou
art fowre, and djrke -, I will not ftand bythee? Have they not all
one Mother whence they grow ? Even fo all foules proceed from
One , and all men from one > why then doe we boaft, and glory to
be the children of God, notwirhftanding that we are more unwife
then the Flowers and Hcarbs of the field ; is it not fo with us ? Dorh
not God impart, and reveale his wifedome to us diver fly? As he
bringech forth and nwnifefteth the Tintttcre of the Myftery in the
Earth, through the Earth with fair* plants •, eren foinut Men j we
fhould rather congratulate and heartily love one another , that God
revealeth his wifedome fo varioufly in Vs •, but he that judgeth con-
demneth, and contemneth in a wicked way, he onely runneth on in
pride to fhtw hirnfelfe, and to be feen •, and is the Optreffsur in Ba
bel, a ptrverfeftidder, that ftirreth up contention and ftrife.

37. The true Tryall of Gods Children is this, which we may
fecw tly, and fafcly follow i r»fnety,*n humble heart , that neither
feeketh nor honoureth it felfe y but continually fetketh the good of
his brother in Love j that feekes flot after its owne profit, pleafure,
andapplaufej botifnerrigtireoufriefTe, and thefcarc of God; The

plaine and fisgle way to come unto God, is rTiitf ( fo farr« as is .made
knowne to me ) V'r^. That man depart from rnsii nfull cour'fcs j and
make with himfelfe an tirneftconftantpurpofe never to goe on any
more in thofe fmnes which he hatti committed \ and in his forfa-
king, and turning away from them not todefpaire, and doubt of
Gods grace*

38. And

The Second Epiftk.

~ 3?. Andafceit that reafon fuggefteth doubts, ( whereby a (inner
is terrified, and (lands amazed and aftonifhed at the Arger of God )
yetlet the will oncly in all fimplicity and unfeigned fincerity,direft-
lycaftit fdfeinto the mercy of God, and wholly lye downe, and
fhrowd it felf in the /offering and death of Chrift.and furrendtr it felf
to God through Chrift •, as a child that betakes it felfe unto the lapp
of the Mother, which willeth to doe onely that vrhkh is the will of
the Mother » it doth onely cry and call unto the Mother, it alwayes
hopes to receive its refrcfhment from the Mother, and it only longs
after the breafts of the Mother i even fo muft our defire be wholly
and oaely turned, and directed to our f-rft Mother, from whom we
in Adam departed > and went into Selfe-Will.

39. Therefore Chrift (kith , Vnkfit you betomerted And become M
Children, you cannot fee the Kingd»me of God : Alfo you muft be borne
againe ( that is, we mud wholly dilclaime and depart from our own
Reafon, and come againe into refignation [ and felfe-denyall ] in
to the bofome of our Mother, and give overall Difputings", and as
it wereftupifie, or mortifieour Reafon ) that the fpirit of the Mo
ther (_ Viis of the Eternall Word of God ] may get a forme in us ;
and blow up, or enkindle the Divine life in us , that fo we may find
our felves in the fpirit of the Mother, in the Cradle i if we defire ro
be taught, and driven by God,

40. And If we will be taught, and driven of God, then we muft
arife againe from the Cradle , and wholly fubmit and give up our
felves unto him -•, that fo Gods fpirit may be in us wholly both the will
and the Deed : that we may acknowledge the knowledge to 'be his,
and not ours •, that he only may be our Knowing.

41. We muft take no thought, or follicitous care , what we are to *v/
know, and how we will know , but we muft meerly eater into the
Incarnation and birth of Jefus Chrift>and into his fuffering and<kath,

and <x>ntinually with all vrillingneflc tread m hit footftepf \ and fol
low him, and think that we are here oncly upon oar Pil^ram^path,
where we muft w«lke through a dangerous way , and enter agame i n
Chrift on the narrow way into our native Countrey , whence Adam
hith led us aftray ', in this way onely lyeth the Pearle of the Myfte-
rium magnum \_ or the Jewell of the great Myftery ] all fttidying.
Book-reading, feeking, fearching, and grounding f_ on our Rwived
Principles, or Orthodox prehensions J betides, and without this way,
are but dead meanes , andobtaine not the Virgins •C-nvatte [or the
fexrle of Sophia ~\ but gather together heaps of thi fries, and thornes,
which ftinp,, and gall the Children of God,

42. Therefore deare Sir, feeing you have defired my knowledge
and judgement, I have no better counfell and advice to impart unto
you, then to mew yoa the way , which I my fcUe walke in ; and

£ * upon

5 8 The Second Epiftk.

upon which way the Gtte was opened to me , fo that I am learned,
without learning aforehand j for all Arts and Sciences come from
God, he rindeth all things {"_ in, and for man. J

43. I have no controverfie with the Children of God, by reafon
* Note this of the variety, and divcrfity of their gifts; * I can reconcile them all
carefully. in my felfe [ I can make a good conftru&ion, and undemanding of

them to my felfe ~] lonely bring them totheCentrci and there I
have the proofe , and touchftone of all things : Now then if you
will imitate and follow me, then you (hall find it fo by experiences
and afterward perhaps better underftand what I have written.

44. A reall true Chriftian hath no controverfie or contention with
any body, for in the refignation in Chrift, he dyeth from all contro
verfie and ftrife 5 he askcth no more after the way to God, but whol
ly furrenders himfelfe to the Mother ; namely, unto the fpirit of
Chrift -, and whatfoever it doth with him it is all one to him ••> be ic
profperity or adverfity in this World, life or death ; it is all alike
unto him •, no adverfity or calamity reacheth the new man, but onely
the old man of this World i with the fame the World may doe what
it pleafeth,it belonged! unto the World, but the new (nan belonged)
to God.

45. This is my way, mydeare friend, in which I walke, and in
which I muft know without my fore- knowledge : I doe not purpofe,
premeditate> andrnufe, aforehand, what I am to write or fpeake, but
I fubmit and refigne my felfe to the knowledge of God,he may know
in me what he pleaferh •, and in fuch a way as this, 1 have obtained
a Pearle, which I efteeme of greater worth then the whole .external!
World.

46. And though it fall out many times, that the Children of God
are contrary one to another £ or clafh together ~\ in their Know
ledge j yet it pi ocecds onely from the Turba of the external! Rea
fon, which is in all men ; * and God permitteth it, thac man might
be proved and exercifed, and by praying and prefiiog unto God, he
might more earneftly and fei vently enkindle his fpirit ••, and then the
fpirit of God arifeth in the Myftery of the Humanity, like a burn
ing and fhining fire j and all maft ferve for the beft to the Children
of God.

47. But concerning fome perfons of yoar Neighbourhood, of whom
you make relation, which nutkf money of all [ they have ~] and run
to the Suppofed Zion j I fhould rather think it better advife for them
to ftay at home, for Zion moft be begotten and borne in u* : when
they /hail come to that Place j it will be with them as formerly ; and
they muft however live under the yoke of Chrift.

48. God is in Heaven, and the Heaven if in man , and if man de-
fireth to be in Hcauen, then muft Heaven be manifeft, and revealed

in

7 he Second Epift/e. *9

in him , and this muft be wrought, and brought to pafle by Earnefl
pentance, and beany Reji£natioii, or unfeigned jelfe-deniall ; and

this they may doe as well at home in their owne places > that which
they thinke to run from, they are like to run into ', it would be more
acceptable to God, to walkc at home in a gcdly Divine way ^ that o-
thers might take example by them.

49. There be among them arrogant, proud, fcornefull, deriding
People> which dee nothing butcontemne anddefpife, and in many
of them i: is onely a received Forme and Cuftome ', and a fpiricuall
pride, or feififhPharifaicall Devotion, as I my felfe can fpeakeby
experience i for I in a Chnftian,brotherly, and friendly manner, be-
fought and admonifhed one of them, by reafon of a Book which he
put forth, wherein I found fome points of gtcat importance, againft
God, and the ground of truth', and I hoped that he would become
feeing, but he anfwered in a proud contemptuous, and ilanderous
manner, and gave forth fdch an anfwer, wherein there was no Cha-
rafters or Prints of Gcds fpirit to be feen j their Confeflion [ offaith^
is rather an Opinion, then a true and fincere Earneftneffe, for all of
them arc not that which they boaft and glory to be ; there may be
many honeft hearts among them-, but many of them are Onely Hi-
ftoricall,and Titular \ and defire onely to fhew themfelves, and to be
Applauded, as I my felfe had experience of one of thcchiefeft among
them j they may learneat home to defpife other n-.en [without their
running to an outward fuppofed Zf«j. 3

$o. It is the way of the Children into Gods Kingdome,and more
over their way is * Rcvoca, j and this they themfelves make fhew of, * To Rewk?, or
but privately they are, as they were before ••> I would to God it were Recall tbem-
in Earneft with them , as they pretend and give forth , and then I felves.
would commend the fame alfo -, but to (lander, contctnne, and de
fpife others, is nothing elfc but Babel, the World is already full of
fnch people, after fuch I run nor.

51. Concerning * John Wejrack, fo farre as I can fee by thefe his * Hans Wey-
Writings, he may be one that walketh in the love of God', if this ravcf^
his way be held in the reall fmcerity of the heart, but that he taun-
teth and difpraifeth others, by reafon cf the knowledge of the light
of nature, it fhewe*h that he hath no knowledge therein , and his
gifts reach not thither -, and becaufe he hath no fuch gift, we muft
pafle it over j and yet for all this, efteeme of him as a true and ho
neft Brother •, for God produccth his gifts not onely in fimplicity,
but in many in a high ftraine [ or in a deep grounded underftanding
or magicall meaning : ] For he is onely high, and ordereth, and di-
reftetn all his workes as he pleafeth-

52. In like manner, I anfwer to the reft of the Authors which
you mention, fome whereof were indued with high giftSj bat they

were

The Sec end Et ie.

vrere not fufikiently capable to comprehend all ', yet for then Tme,
they have done enough, but becaufe this prefenc time hath need of
another Medicim ; therefore at this time alfo there are found other
sk'Ifull, underftandingknowers, and (hewers of the Vifcafe, and all
according ro Gods loving providentiall care , who will not that any
fhouldjw/fc, but that all menfhould be helped and cured. ^

53. If the fame Authours were alive at this prefent, it maybe
they might have written in feme points more clearely , and in ano
ther forme •, albeit for their time they have done enough, and they
are in no wife to be defpifed and rejefted , althongh fomc points
might be amended : But their Doftrine concerning the V mm of the
Deity and Humanity it very clear e ', and we may fee how Godk-fpirit
hath been in them, bur Reafon turnes all things to the worft ; and
by its falfe expofitions and Logicall gloffes, wrfifteth them to a per-
verfe fenfe.

* Swenckfeh' 54. * Swmdfelt ftumbleth at this point, in thathec holderfi
Chrift to be no Creature •, he hath not as yet comprehended the
Principles, and therefore it is impoffible for him to diftmguifb, how
and in what he is no Creature -, for in refpeft of the Deity he is no
Creature ; but in refpea of the Heavenly Elfcnc* (concerning
which he fayd, That be wat come from Heaven, and wot alfo in Heaven)
he is in the Humanity creaturall , and without the Humanity un-

creatuull. f .

55. As we men live in the foure Elements, and we our felves are

the property of the foure fclcmenrs , and they are in Us creaturall -,
and without us they are uncrearurall, and yet the unformed, nncrea-
turalized Eleirents without us in whom we live , and the forrced
creaturaliz'd Elements within as are but one thing ; and fo it is in
thePerfonofChjift,

56. The whole Angelical World (which is the fecond Pnnap!e)is
his bodily Being or perfonall Kffence,and as to the heavenly eflentra-
liry inthe Perfon of the Humanity it is^reaturall,^ without tne Per
fon uncreatural!-,for he is the Fathers Hem and Wordy and the beams
every where in the Father -, fo that where Ws heart is, there is arfo
Heaven, and the Divine effcntiality environed with the comp.eate
fulnefle of Wifedome. , . , . _ ,

< 7. Concerning his foule, which he commended into his Fathers
hands anrl of the whicfe he firj-d upon the Mount of olrves, Km n
wataffilted aid ken} t even WM de*b ; the fame ^ alfo. r>f the pro
perty of ourfoulc-, for it was for the foules fake thn God became
rnan, that he might bring the fame againe into h.mferfe, and draw
our will unto him againe out of the earthhnefie ; this famers a

""And the third Principle (which is the external I Kingdome

The Second Epiftle. 3 X

of this World;, which God thro-,]h his Wifedome hath brought
forth oat of Eternity ) is alfo creaturall in him j for the whole De
ity hath manifefted it felfe in the Man Chrift : Vi^. That as God is
ail in the fpirit, fo likewife he is all in this mm : we men arc like-
wife even fo, if we be borne againe of God •-, and this point ( which
doth exercife, and trouble alanoft all others ) may be eafily amended
and reftiticd, if it were well confidered, there would not be fo mnch
condemning, and cenrending •, the fpirit of Godcarethnot for any
controverfie ', he judgethall things in himfelfe.

59. Alfo * WeigeliMwrhcth, that Mary is not the Daughter of
fachim uid of Amah, and that Chrift aliumed nothing from us •,
but rhat fhte is an Eternall Virgin ••> and this indeed is true in refpeft
of the Marker Signe of the Covenant, according to the Virgin of
the Divine wifedome : But what fhould this availe me ? What mould
become of my foule, and my heavenly efientiality which diftppea-
red in Adam [which is the Paradificall Image ~] if Chrift had not
atl'jnaed on him the Elfence of our foule , and begotten againe to
life the difappeared Image ; the which in my Booke of the "threefold
life is fet forth at large

60. Except this, Weigdiw wrireth alfo of the new birch> and of
the union of the humanity in Chrift, very well with us-, the which
to fpeuke of here t emit, becaufe I have written clearely and pun
ctually thereof •, and I neither contenane nor dcfpife his Writings,
nor thofe that read them .

61. Doth not a Bee gather Honey out of diverfe Flowers ; and
though one Flower is better then another, yet (he fticks not at that,
but taketh what ferveah her turne, and if the fap and vertue of the
Flower doth not like her, mould fhee therefore thruft her fting into
it? As the defpifer and mocker ufeth to Hoe: Men contend and
controvert much about the Shell [ or outfide of knowledge ard Re
ligion ~\ but regard not the precious Sap [ of LoveMnd Faith 3 which
ferveth and availeth to life.

62. What good doth knowkdge doe me, if I*livenot in ?nd ac
cording to the fame •, the knowing, and alfo the will and reall per
formance of the (arnetHuft be in me : The rranrle of Chrifts furlc:-
ing and fatisfaftion which men doe now ufually put about them ;
fhall become unto many, afnare, and hell »fh fire •, in rhat they w'ill
or.dy tickle and flatter thcmfelves with the rrerits and facisfadion
of Chrift, and ftill kecpe their cunning hypccrifie ard wicked-
ncfle.

6 5. Itisfayd, Ton rrmj? bee borne agcim , elfe YOU fall ml fee the
Kingdoms of Gad : Tou tnuft bectme likf Children-, if >«« will fee the
Kingdome of God : Not onely to contend and difpure about know-
kdge | and opinions 3 but you muft become a new rran £ a new

creature 3

/•

* ConHellation*
indinuivn* dif-
pofttiony cnmple-
xi9n, profeflion,
and conJitim.

Tie Secwd Epift/e.

creature ] which liveth in God in righteoufneflfe, and holineire ; the
wicked one muft be caft our, and Chrift moft he put on 5 and then
we are buryed in his death, in, and with him, and doe arHe agiine
with him, and live eternally in htm', what need I then to contend
and wrangle about that which I my fe!fe am ( which I have efiential-
Jy in nie, and of wh'ch no man can deprive me- )

64. I am at variance with none, but onely againft the wicked, and
him the fpirit rebuketh to his face j this I defire to let you know,
and my intent is lincere and upright towards you.

6$. As for my Bookcsyou may eafily get them (IfuppofeJ if
you have a minde to them -, for ChriflianM Bernard, CHJhmer At Z«-
g.in, doth ccrtifie me that he hath lent two of them ( namely, the
JBooke of the Threefold life , which is the cbiefeft in Teaching •, and
then the forty quejiions concerning the foule ) to )our Butlers Brother,
if you nuke him acquainted with it, he will not deny you, but if nor,
then I will helpe you to them in another way ; you may alfo have
them of Mr. Cbriftiantts Bernard, if you defire them of him, and you
cannot get them nearer at hand, I will write unto him, that he fhall
lend them unto you, for I have mine feldome at home j yet in cafe
you get them nor, 1 will as foone as I can get them home, lend them
you one after another.

66. Thefeverall Bookcs, and the Tides of them are thcfe ; the
firft Booke called Aurora, climeth up out of infancy, and fhewes you
the Creation of all Beings j yet very myftorioufly, and not fufficient-
ly explained > of much, and deep magicall |_ cabalifticall 3 °r pa-
rabolicall underftanding or meaning, for there be many myfteries
therein, rim thai! yet come to paiYe*

67. The Second is a great Buck of an hundred fheets, it treateth
of the Three Principles of the Divine Effence, and of the Being of all
beings j the fame is a Key and an Alphabet for all thofe, who defire
to underftand my Writings ', it treateth of the Creation, alfo of the
Eternall birth or generation of the Deity, of Repentance, of the
juftification of man, of his Paradificall life ', alfo of rhe fall, and then
of the new birth, and of the Teftaments of Chrift, and of the totall
Salvation of Man j very profitable to be read, for it is an eye to know
the wonders in the Myftery of God.

68. Thirdly, a Booke of the Three fold life, the fame hath fixty
fheets ', it is a Key for above, and below to all Myfteries, to what-
foever the minde is able to thinke upon, or whitherfoever the heart
isabletoturne, andmoveitfelfe i it fheweth the whole ground of
the Three Trinc'iples, it ferveth every one according to his * pro
perty -, he may therein found the depth and the refolve of allque-
ftions , whatfoever reafon is able to devifc and propound ; it is
the ni^ft necetiary to ferve your turne, you would bee foone

weary

7ki Second Epiftfe. 3 }

weary of all contentious Bookes, if you entcrtaine and get that into
your minde.

6$. Fourthly, "The forty £uefti(,ns about the Soule , it harh twenry
eight fheets j it treaccth of all things which aie neceflary Tor a man
to know.

70. The fifth Book hath three parts, the firlr part is concerning
rhe IncarnAtitn ofCbrift; the fecond partis very cfce'pe, anv pio-
found, treating of Cbrifts Paflion, Suffering, and Death , and how we
mult, enter into Chrifts death, and both dye> and anfe againe in and
with him; and why Chrift was to dye-, wholly brought forth, en
larged, and, confirmed out of 'the Centre, through the three Princi
ples, very deep: The third part is the Tree of Chrijiian Faith ', alfo
demonftuied through the three Principles , very profitable to be
read.

71. The fixth Booke, or part of thefe Writings are the fix Points,
treating of the greateft depth* and fecrets : Vi^. Howthethiee
Principles doe mutually beget, bring forth, and beare each other j
fothat in the Eternity there is no ftrife Q for contrary Enmity be
twixt them ] and yet each Principle is in it felfcasitis in its owne
property, as if ic were onely one, and alone ', and they fhew whence
nrifeanddifunitydoearife, and whence Good and Evill have their
Originall, wholly induced out of the ground: (that is, out of the
Nothing into the Something ) and all in the ground [_ and centre 1
of Nature-, this fixth Booke is fuch a Myftery (however in plain-
nefle and fimplicity it is brought to light, thatnoReafon £ or na
tural!, Aftrall head-peere, though never fo acute, and laterally
learned ] can found, fathom, or underftand the fame, without the
light of God, it is the Key to all.

72. Seventhly, a fmall Booke for the Melancbolfy , being written
for the tempted and afflifted in fpirit, fhcwing whence fadnefle, and
dejeWbdneiie of foule commeth, and how the (ame may be refifted,
and rerfctdicii.

7?> tightly, a very deep Book, De ftgnatura rerum [concerning
the fignature of all things 3 and of the fignification of the feverall
fernses and fhapcs in the Creation ', and it fheweth what the begin
ning, ruine, and cure of every thing is j this entreth wholly into the
ifternall, and then into the Temporal!, inchoative, and external!
Nature, and its forme.

74. Thcfe are my Bookes , befides fome fmall Treatifes which I
have given here and there,and have kept no copy of them; for I have
no need of them for my felfe, I have enough in my three Leaves.

.75. If my occafion permit me ( for I muft oftentimes rake jour
neys, by reafon of my affaires ) then I my felfe will call upon you, fo
foone as I come that way •, it was ray full intent to have feene you at

F

34 Tht SetoxdEpi,

Wejko jfter Eajier-, but God difpofed ii; otherwife •, by htyproytdencx
I light upon ano:her man, who led me out of that intended way, to
one, who had need of me 3 fo thai afterward I undcrftood that my
way was from the Lord.

75. Mr. Batthafar Walter ftayed the laft Winter and Spring with
the Prince Auguftw efTanbah at Pelt^kA \ and hath written unto me
from thence : Now he is with the Ear'.e ofGltykgn, three miles from
Erfsrd •, he is his Phyfitiarc, and is to ftay wkh him an whole yeare.
* Eqekjel 77> * E^ekjel Meth, is alfo at the fame Court , yet they be not

Meth. both of one m'mde, as the Letter of Bahhafar fheweth, which I re

ceived three weeks fmce : If you have a defire to write , and there
goerhno Meflenger this way, bcpkafcdto fend to Cbriftianw Eer-
nj>d, Receiver At lagan; to him I can have opportunity to fend
weekly •, he is a pious Chriftian companion.

78. If you finde any thrag that is too hard and dark to be under-
ftood m my Writisgs, I pray let it downe, and let me know it, and
I will make it plainer unto you, that you may underftand it j for the
wife, and full taught, whft are high, and advance themfelves in their
owne knowledge, who can go alone, and are rich aforehand, I have
written nothing •, but onely for the Babes and Sucklings, who fuck
on their Mothers Brefts, and would faine learne.

79. He that can underftand it, let him underftand it ; but he that
cannot> let him not cenfure and cavill at it, for fuch cavillers, and dc-
iidcrs, I have written nothing j 1 have written for my felfe.

80. But if a Brother thirtieth, and asketh water of me, to him I
give to drioke •, he ftull experimentally finde and feele, what I have,
given him , ifthe Lord voutfafe him the drinking , and I commend
my felfe to your Favour, and Us all into the pleafant and gracious
Love of JefiisChrift:

Dated at Gerlit^ on the day of Jnary's
\6 2 I.

JACOB BEME,

The Name of the Lord it tflrmg Tiavr, tbe
goetb thither , and H exalted.

ALcttct

70 J

)S

BRAHAM of So
Concerning the Eooke

ALSO,

A Dcfaiption of his proccfle, and the ex*

cclleocy , and furpafllng Vertue of

Sophia's Pearlc.

Light , Salvation, and Eternall Tower flowing
from the well- firing of lifejjefu* Cbrtpy fa our
refreshment^ and comfort.

I. ^A^Ml^^^L0^LE LORD, (F.rftwifhing to
you the grace of God, and all health,
andhappinefife; being informed .thai
you beare * great delight, love, and
afteftionto my Writings, which hi
therto have beene unknowne to you,
I muft anfwer you, that the fame like-
wife is a much greater delight , and
furpafling joy in rny fpirit i becaufe I
underftand, that God doth drive and

,,arr|onhi$ worke infuch great and high perfonsj which is not a
thing commonly to be found in the World, for the Tcmporall ho
nour, and pleafure of this life is an hinderancc to it.

3. But I can very well perceive in what manner Gods fpirit hath
coached, and awaked your tiobk heart, in token whereof you hare
beftowtd fo much paines and coft upon this Work, which was writ
ten by a very fwnplc, and plaine hand, without any Art, or great un-
derftanding \_ or large Capacity in litterall endowments *] but onely
in the knowledge and raani reflation of the gifts of God ; and more-

F a ovct

Tbe Tbird Eviffile.

over it was not the intent of the Author, that it fhould come into
the hands of fo high Perfons ', becaufe.he wrote ic onely for a Me-
moriall to himfeltc, toftirreand ronze up himfelfe from the dark,
and droufie fleep in flefh and blood, and not out of an intention to
make fuch a Work. , > { *

3. Indeed there was a fiery infttgatinn , but without foreknow
ledge of this Worke, that lay hid in himasa Myftery , which the
fpirit of God did ftirre up and awake ; whereupon there ar^B a great
longing, and defire to write j and yet inrefpeftof the outward man
there vn> no dtlire, capacity, fitnelle, and ability in the Authour
thereunto ••> for he foughc onciy after the heart of God j to hide
himfelfe therein from the Scorme and raging Tempeft of the
Dcvill.

4. And he confidered the evi 11 Nature, and its working influen
ces, and oftentimes the deceit of the Devil!, and the anger of God,
and alfo the love and meicy of God-, where indeed many a florae
and ftrong encounter, was held againft Reason, and alfo againft flefh.
and blood, and the Dc^ll -, and all in a powerful! driving, and infti-
gation of che fpirir, till a« laft a moft precious GarUnd, or Diadem,
was fet upon his head, which this hand cannot fet downe in writing ',
but I rather wifh chat the Reader of this Epiftle might finde it by ex
perience, and then he fhould underftand what the fweetneffe of God
is 5 and not fo much marvell , why a Lay- man fhould undertake to

' meddle with fuch things Q or wrice of fuch Myfteries. j

5. Therefore I fay now, that when the precious graine of Mu-
ftard-Sced was fowne"-, this wotke was brought forth to be written,
which was then btheid as in a Myftery couched very deep, without
a fufficient ccrnprchenfion, yet with exceeding joy ', as this Worke
( being the fifft Booke ) flieweth , where the great Myfteries , are
fet downe veiy fimply, without fufficienc explanation and expreffion,
and in much abbreviation and defeft , like a ludden fhower that paf-
feth by, whatsoever ic lighteth upon, it hitteth ••> even fo likewife the
fpirit of the Wonders.

6. For the Author was an illiterate man, and of a very fmall un-
derftanding, and fhallow capacity in comparifon to the learned, skil-
full, and expert j yea, as a meere Child in the Myfterits , who did
not fo much as undeifLnd the way which ic fhould walke in, or what
might befall it, fave what the fpirit did intimate and dulare onro
him, ashe hath alfo fet downe in Wiitirg, the perfecution, difgracc,
and ignominy which fhould fail upon h\ mfclfe , before it was arted
and brought to paffe that Reafon felt it , or experimentally knew of
it j and that fo c!eare!y, as if it had beene really prefentj as is to be
fecnc in the Booke Aurora, being the firft part of my Writings, which
was made before my perfccution •; and now it is a comfort to me, in

due

The Third Epijrte. 37

tfiat the fpirit of Goddidfhew, and foretell me fo much aforehand '•>
fo that I know what hisCounfeil is in his way •, and rherefore 1 wil-
lingly-and patkntly yeelded my felfe under the Qoffe, and commit
ted tny caufeto God, and often entreated him , that if ic came not
wholly from his owne1 Gounfell , to take it from me v and not to
lit me know and underftand any thing in true kind, or to proceed
in that way.

7. Ipurpofed likewife (afcer the Perfecuticn ) not to write any
more, but onely to keep my felfe ftill in Obedience to my God, and
to let the Devili roare over me with his fcorne, revilement, and de-
fifion -, in which many a hard conp.batc was fought againft him, and
what I endured, I cannot well tell-or declare i but it went with me
as with a grain that isfowne into the Earth, which againft all Reafon
fprings up afrefh in allftormcs and tempefts i whereas in the Win
ter all feemes as dead, and reafon faith , now all is gone : Thus the
precious graine of Muftard-feed fprung up againe under all difprzife,
contempt, difdaine, and derifion, as a Lilly, and returned with an
hundred fold encreafe , and ajfo with deeper and more peculiar
knowledge, and came forth againe in a fiery inftigation, or forcible
driving.

8. But my extemall man would write no more , itwasfomewhat
difcouraged and timerous", till it came fo farre, that rhc in*er'-i.ill
man did captivate, and overpower the extemall, arid' even then
the Great Myftery did Afiwc i and then I underftood Gods Coun-
fell, and eait tny felfe upon his will ; alfo I would not invent, or
feigne any thing out of Reafon \ neither would I give way and place
any more unto Reafon : but refigned my will to Gods will , thfat fo
my Reafon might be as ic were dead -, that he ( the fpirit of God )
might doe and worke what, and how he pleafed •, I willed nothing
in Reafon, that it might be alone his will and deed.

9. And when this was done, then the internall man was armed,
and got a very fairh full guide, and to him I wholly yeelded my Rea
fon \ and did nor ftudy and invent any thing , neither did I give
Reafon leave to dictate what! mould write, fave onely, that which
the fpirit did fhcw me as in a great depth, and full Chaos in the My-
flerie', yet without ray fufficient comprehenfion , for the Creature
is not as God that doth, and comprehendeth all things ac Once in his
Wifcdome.

10. And there was then a purpofe in me againe rewrite fome-
thing,and in the space of nine^nonthes Three Booker were made", the
one concerning the three Principles of tht Divine Eflence j that is,
of the Being ot all Beings, wherein the gre.»' Myftc> y haih fomewhac
opened and revealed it felfe, and theiei'i are many excellent things
contained much deeper then in this firft wcrke [_ Vi^ the Aur<mt~]

(which

The Third Epiftfa

( which your Honow hath fent hither for me to perufe ) and it torch
about an hundred duets of Paper.

if. After this, there was one made containing flxty fheeti j
whkh trtMtech of the threefold life of man, and alfo of the whole
Creation, a great open Gate of ihe Myftery •, and 'tis euen a wonder
that furpafieth, and gocth beyond the reach of all Heafon ; attht
which I my felfc in my Reafon doe wonder, and marvcH what God
inrendeth to doe ', that heufeth fuchameane inftrument to fuch
weighty matters i for therein are revealed and laid forth rhe Myfte-
ries about which ( fince the he«vk fall of Adam ) the world harh
contended, and alwaife fought ; yet there hath not beene foch^
Ground brought to light, which notwithftanding fhall not be un>
dcrftood of the World, bat of the Children of God j as the frnie is
maniftft and knowne.

i z. And then Thirdly, there were forty Qiieftions fent to me of a
Learned, and an undemanding man who allo is a lover of the My-
ftery -, and a great Friend of the fame: who exhorted me to anfwer
them according io thefc gifts* and fpiritjwhich indeed are very high
qiuftions ; and they containc in them the great depths and fecrets of
the Originall of the foule j and all the fecrets» or Myfterie* of the
My ftery, wherupou tkere is fuch an Anfwer brought forth, at which
the World might well rejoycc, if the anger, iniquity, and malice of
the Devill did nor hinder it, ^et the Counfell of God muft fta»d.

13. Nowbecaufel perceive that your Noble mindc, and heart,
hath a fingular hunger , and rhirft after (uch Myfteries. and regard
not the World which dtfpiftth fnch Myfteries j therefore I acknow
ledge the Counfell of God herein, and it is nay bounden duty to im
part the fame to you •, for to the Children bclongeth bread, they
are worthy of it, but the Pearle muft not be caft before Swine i for
my fpirit and minde fheweth me fufrleiently , that your Honour
feareheth not after fuch things out of Curiofity, but from the infti-
gatioiiandguidarceof tbefpirir, which many times leadeth ftttt
to Coritelitu, that bet may tell, and declare to him the words of f.w
ndl life.

14. And though I am a ftranger , and very fimple , yet yourck*
fire, and will doth embolden me to write to your Honour, albeit
with a firaple hand [ma plaire and coui fe phrafe and ftyle J ( but
Gods gifts are not bound to any humane Arts ) and I am the njo/f
bold wjth you, becaufe I perceive, that your Noble heart apptar-
erh fo low and humble, ab to fend to rr.e, who am but a meanr, and
abjeft perfon -, but feeing tis thus , I dot iikewife affaredly hojpe,
that the fpirit of God (hall open the <i( ort >, and gates of the Myftc-
ries for the foule', and grant a right undemanding to apprchend^nd
koovr his wonderfull gif«, the which \ heartily wifh K> ygpf Honour,

15- My

(
Tf* Third Epiftlt. $9

if. My Writings will fceme fomewhat ftrange to you, for in
fooie places the zealeis vehement, or earneft, cfpecially tfg«?n/f Ba
wl ana the Antichrifl, who is knowne by God in his anger*, dor
come up in wrath to remembrance ~\ therefore 1 fay that I could nor,
nor durft not write otherwife, then the fame was given and indited
tcxnc j I have continually wrote as the (pirit did diftate it, anH did
not give place to Reafon f_ or to the wifcdome of the naturall and
Aftrall fpirit ] 1 alfo doe not acknowledge it for a worke of my
Fcafon, which was tooweake j but it is the worke of the fpirit,
who barh fhewne what he mcaneth to doe, and whatfhall come to
pafle, and allb what is already done j for he proceedeth forth out
of the Abytfe into the Byfle, andfearcheth through all tilings j he
tryeth the heart and reyns, and provech the thoughts of men •, more
over he doth hereby intimate, and declare the loft Judgement; that
ke will try and examine every Being through the fire v and I could
not, neither might I write at all (even in the fiery inftigation ) ex
cept I did fet it downe, as the fpiric did reprefent it j therefore I
have made it for a Memorial! to my felfe , I have no further inten
tion therewith.

16. But becaufe you are defirous to read the fame, I will fend it,
fcnd I pray you to returne it back againe , for I will fgep it for a Me-
moriall, and I am afiured ( that fo farre as your Noble minde fhall
give God the praife, and read it diligently, and take this way to heart
with a defire to underftan d the fame ) that the Lord will open to
you the doore of his love in the Myftery, and crowne you with the
Diadem of his wifedome, which is more precious then the created
Heaven and this World ', for the precious Philofophirs Stone , the
ground of all Myfteries and Secrets doth lye therein , and this fame Dia
dem [or Garland of wifedome ~] is befec with this Stone ; which
£ Diadem and Crowne of light in the holy Ghoft ~] the foule puts
on as a Garment > being a new body, hij 'and for, the Ktngdomeof
God ; wherein it is the Child of God, and wherewith ic is able to
ftapd in the fire of Gods anger without any hart, or griefe, and can
therein overcome the Devil 1, Death, and this World •, and therein
alfo can rale over the Stars, the poyfosf nil influences of the Conftcl-
lation, and this outward life,which othtrwife is a thing impofliblc for
Reafon ••, for it giveth thai knowledge of things which no Art Q or
liiterall acrument from cxternall Reafon ] is able to fearch out, or "
dive into •, it feerh through Heaven and tarth, and it reapeth where
it hath not fowne , it asketlmot the qiieftion, Is it true or no ? Ic
hath the figne of truth, and righteoafneffe in it felfe '•> it harh all
vertues lying in hr»pe j there is no feare of Gads anger in it, it atfor-
deth a very joyfuil hope, and rarii'eth and affurtth the fjire j and it
confirmeth the fou!e to be the Chiia of God.

1 7. This

40 Tk* Third EpiftJe.

17. This garland is a Virgin, and a chart purity, and divine Beau
ty •, a joy of the life, it comforteth and rejoyceth the minde in af-
flicYion, it gocth along with man into death, but it hath no death or
Hying in it •, it liveth from Eternity ,and 'tis a guide into Heaven, and
'cis the joy of the Angels j its tafte is more precious and pleafant,
then all the joyes of this World y and he tlut once obraines it, c-
fteerresit higher then all the goods and iich.es of this World} it
cannot be parrallel'd, butoncly with the Deity, but it lyeth hid in
a darke Valley j the World knowteh. it not , the Devill biowes a-
gainft it as a Itorme of winde, and doth often fo cover and difguife
it, that Reafon doth not know it 5 bur it fpringeth forth in its time,
asafaire Lilly with manifold fruits, it is fowne in teares, it groweth
in tribulation, and affliction , but it is reaped with great joy ; it is
contemned and defpiled by reafon, but he that obtaines-it, holds it-
for his beft Tredfiire.

18. Such a Garland is fee upon him that feeketh afrer it with
earneftneffe, and wholly refigneth up himfclfe unto it, but not his
felfc- Reafon in flefh and blood doth obraine it, as my Writings doe
fully teftifie •, for what is therein written, the Author hath knowne
by experience ', there is no ftrange hand , or fpifit fayfjed in -, I
write not this for myownevaine glory ( my boafting is caieiy in*
God) but fora rule and direction to the Children of God } . and
that they may know what reward God giveth to thofe who put their
truft and confidence in him, and regard not the difpraife and con
tempt of the World.

IQ. I doe likewife wonder how you, and many more in Silefia.
have gotten my Writings j for 1 have no acquaintance with any of
them ••> and I am fo clofe in refpeft of publishing of them, that the
Citizens here about me know nothing of them , fave onely of the
rirft part, which was Per- force taken from me i which by ineanes of
aPerfoninthe Myfterie of Babel ( who perfecuted it out of envy }
was proclaimed among them forfferefte; which notwithftanding they
never readj neither was it examined ever as.it was meet.

20. Indeed I never asked any mans advife about ir, or ever com
mitted it to the cenfure and judgement of man to this very lioure ^
but commended it to God j yet hereby I know and acknowledge the
way of God j and likewife I undeiftand, rh^t it is not knowne only
in Silefta, but alfo in other Countries, without my fore- knowledge-,
and 1 rruft even fay,that he that hathfo perfecuted it,he hath there-.
by publifhed ir,for my intent was to keep ic by me as long as I livedv
* The three anc| j wrote it for my felfe onely.

Principles and 2i. But what God purpofed in his Counfd!, is nowmanifcft jand
the three fold jc f^ajj yctappeare more clearely, when die * two laft Bookes fr.aH
tiff- be read; at the which I my felfe in theexternall man doe excee

dingly

7 hi Third Epift/e. 41

dingly wonder, and marvell what God intendeth, and will do* for I
acknowledg ray felf to be altogether unworthy and ignoranr,and yet
the greateft and deepeft Myftcries are revealed to the internall man,
which 1 give you and other lovers of God in humility to confider of j
for in truth 1 cannot at all fry, that it is rhe worke of my nnderftan-
ding, orReafon: But I acknowledge it to be a Wonder, wherein
God will reveale great things, whereinto my reafon doth fpeculate,
and continually marvcllcth at it.

22. For 1 never rn all my life ftudied thefe Myfteries, and likewife
knew nothing of them -, for 1 am a Lay-man •, and yet I muft bring
fuch things forth to light, which all the high Schooles, or Univerfi-
ties have not been able to doe *, to whom notwithstanding in compa-
rifon, I am but a Child, and have none of their Arts or wiftdomc,
and t muft write wholly from another Schoole j and which is yet
greater then all this, the Language of Nature tt made kporene to me,
fo that I can undcrftand the greateft Myfteries in my owne Mothers
Tongue.

23. Though I cannot fay that I have learned or comprehended
it, but as long as the hand of God ftayeth upon me, I underftand it ,
but if it hides itfelfe, then I know not ray owne Labour , and am
made a ftranger to the Worke of my owne hands i whereby I may
fee, how altogether impoffible a thing it is to fearch out and appre
hend the Myfteries of God, without Gods fpirit i therefore I af-
ciibe, and attribute nothing to ray felfe, it is not my Work, I defirc
not any humane applaufe and honour for it.

24. I am onely a fimple meane Inftrument, God worketh and
maketh what he pleafeth , what God willeth, that I will alfo •, and
whatfoever. he willeth not, that likewife I will not j if it be his will
for me to know any thing,, then 1 will know it •, but if he willeth it
nor, then doe Ifoalfo: Iveittbe nothing, and dead, that he may live
and worke in me, what he pleafeth, I havecaft my felfe wholly into
him, that fo I may be fafe, and fore from the Devill.

25. And though I muft leave my outward body and life to the
difpofall of the World, and fufterthe Devill to roare againftmc '•,
yet I will not truft neither the Dcvilf, nor the World with my inrcr-
uall man > neither will I doe ('according to the inward man ) what
the World will have me ', and albeit my outward man is bound, and
obliged to the World , and in its obligation and allegiance muft o-
bey the Lawes and Ordinances of the World i and doe what the out-
ward. OW/gdtzonrequirethof me, yet my internall man ftiall onely
be obedient to God , and not to the World ', for he is not in the
World, but hath made hi mfelfe dead thereto, that God might live
in him, and be both the will and the deed in him \ and though I
cannot fay, that it is poflible to live fo \_ in perfection ] yet my will

G is

The Third Ep iff fe*

js fo dlrefted and bent -, and tfrs neither the World , nor
ftul'breake, albeit my outward life fhould feint and perifh, and
thougli Rcafon dath oftentimes flatly gainfayit, and temptation
appeal eth by he-apes, to the terrour and fadneffe of the external!
life ( where the fpirit alfo hides it felfe, as if all were dead, and
gop.e) j'ec it bringeth forth alwayes new fruits, and that in a-
bundance.

26. This I have related to you at large, that youreay know and
acknowledge what manner of man 1 aui,and what the beginning, and
caufc of my writing is •> and from what Art and fpirit it was produ
ct J, or generated -, and alfo to what end •, namely, to keepe it as a
Memorial! to my felfe i but becaufe I perceive honeft religious
hearts to th 'uft after it, therefore I will not conceale it from them,
\_ but impart ~] in a brotherly and Chriftian way, and commend and
commit it to God, tlut he nr.ay worke, and doe what hee pleafeth
in them •, and this wee are bound,, and obliged to doe one for
another.

iy. Laftly, I intreat you to conceale my name among the Learned,
for I know that a meane Lay man is accounted but ridiculous, and
contemptible with men Learned hi Schtlaftique An\ and though
God hath his Children alfo among them, yet I care not for having
my Name put upon it, or authorized upon me •, for the praife be*
longeth to Gcd, who is the giver •, I doe not feeke to make my felfe
thereby a greu and glorious Name -, butChriftis my reward, my
Name and glory , and 1 hope to have the glory of it in the life to
come before Angels and Men, and to rejoyce therein with the Saints
in Chrift ', a> my Writings fufficieoHy tettifie.

28. Concerning the Book Am fro. y which your Honour hath lent
metoperufe, I have read forr.e of it over , and finde that it is my
Worke, and well copyed out •, burtom* Syllables are left out, for
brevity fake, and yet the fenfe and meaning is not thereby ditninifh-
ed; I am well contented for all that, feeing ( fo farre a^ I have pcr-
ufedinhaftj 1 have found »o addition, but the great M>fteriesare
couched therein very deep v they were underftood and apprehended
by the Author, but is was not very feifible forReafonto compre
hend it at the fit ft time, although it was knownc in the depth well
enough, yet the Author was not accufioraed to it > when the hea
venly jo/methirr, then he only followed the fpirits guidance, but
the wilde nature is not prekntly regenerated £ or made anew
cieature : ~] Indeed if a Kernell be fo\*ne, there growech a Tree '•>
but if the vertue be great [ if the power of the refolution be ftrong,
and the pradice fmcere and conftant^ the Tree groweth up the
f'.Qncr3 and ii the fooner knowne.

29.. In

The Third Epifl/e. 43

ap. In the other three Bookcs you ftull finde the Myfrerif s rr.ore
clearelv, and fo throughout, the further the deeper; each Broke
from the firft is grounded ten times deeper ; fo that the fourth is a
rerycleare rairrour, wherein the great Mjftery is fhfficicntly, and
vifibly feene and underftood , yec onely of its Children : Reafon
(hall remaine blinde, for the fpirit of God dwelleth not in the out
ward Principle, but in the inward ••, and procecdeth forth from the
inward into the outward [ principle of this World J yet the out
ward doth not comprehend him.

30. But Sir, I nouft tell you , that the Booke Aurora was not fi-
nifhed, fortheDeviH intended to make a Bone-fireW it, because
he law that the day would breake forth io it ', but for all that, the
day hath even overtaken the Aursra. [or morning] fo that it is al
ready cleare day ; there belong yet about thirty fheets to it \ but
becaufe the ftorme did breake them oft, it was not finifhed} and in
she meane time it is growne day light, and the morning is extingui-
Ihedi and fince that time the labour hath beene to bring forth the
day : Yet it fhall remaine fo for an eternall Remembrance , becaufe
the defeft is reftored, and fupplyed in the * Second ; the fault and * -f, r • f
blame of the de.fc.ft is to be attributed to the Enemy. th* three Prin-

21. But I will Iiythe fault upon none, but onely the falfhood, ^
and iniquity of theDevill, who is an enemy to all good j he doth
even confound and entangle Kings ••> how flu 'I then a poore meane
Man, being employed infuch awcrke, he fo foone acknowledged
and knowne ', if it be furely affirmed that he is a Lay man, and alfo
unlearned*, the very wife and skilfull in Arts, will be offended at
the plainncfle and fimplicity of fuch a thing •, when he hejredi one
fpeake of foch wonders and deep Myfteries in fuch a meane ard fim-
ple way f without Scholaftique pomp of words and artirjciail cetmes,
and phrafes of Logick and Rhetorick J then he rhinkt-rh it is a Rap-
fodie : [or fome confufcd heapof Notions packt rogerhcr, an En-
thufiaftick, phantaftick hotch-potch of Whimfies, or a buiKlie of
Non-fence ] for he opderftands not the gifts of God, and alfo is no:
able to fee into the heart of another; therefore I wiildilhube no
man, and defire none to trouble himfclfe about it ; but I confctfe
that it is Gods providence? elfc this Booke fhould have yec lyen in
a Corner.

32. But thns it was publifhed without my knowledg, confcn", and
will, and that by the perficntors tbemfekes, the which 1 ackno^Ie-ige to
be from the providence, and appoyntn.ent of God-, for Iliad no
copy of it for my feKe j neither did I ever know thofe that have ir,
alfo I have it not my fclfe, and yet it hath beene copyed out ; ami

G 2 bi ought

Tie Third Epiftle.

brought to my fight and hands foure times already i fo that 1 fee that
others have publifhcd ic : and I cfteem it a wonderfull work, that the
graine growerhagainft the will of the Entfmie; but that whichis
fowne by God, none can let or hinder [_ from growing. 3

33. But that which you, and others alfo do mifconftroe in my
Booke Aurora ("which appeareth to be wrong in the apprchenfion,
and which alfo ncedeth fome clearing, and expofition ) youflull
rinde fufticiently cleared at large in my 'third and fourth Booke \
wherein there is an open gate of the Myfteriesof all Beings ; and
there is evea nothing in Nature but it might be fundamentally
fearched our, and grounded upon this way j for it fheweth,and open-
cth the Stone of the wife men unto all the Secrets and Myfteries both
in the Di vine and earthly Myftery : by this knowledge, and undcr-
ftandmg, all tke Mettalls of the Earth may be brought to the higheft
degree or perfection', yetonely by the Children of the divine. Ma
gi*, who have the Revelation [_ or experimentall fcience J of the
fame.

34. I fee it well enough, but I have no manual! operation, inftigation
or Art unto it i butlonelyfet forth an open Myftery, whereunro
God fhall ftir up labourers of hisowne -, Jet no man feeke the
worke from me, or thinke to get the knowledge, and operation of
the Phylofophers ftone [ or univerfall tinfture from me ] and
though it isknowne clearly and might be opened more clearly, yec
I have broken my will, and will write nothing ', bat as it is given to
me : that fo it may not be my werke. •, leaft I fhpuld be.imprifoned in
the Turba.

•

35. And if yon will have any thing copyed nut of thefe writings
now fent to you, it is requifite, that the Tranfcriber be a Learned
underftanding man', for many fyllables are not fully written, nei
ther have all Grammaticall autography j and in many words fome
letters may be wanting ', and fometimes a Capital) Letter ftands for
a whole word, for Art hath not written here, neither was there any
time to confider how to fet it downe punctually according to the
right underftanding of the Letters, but all was ordered accor
ding ro :he direction of the fpirit which often went in haft y fo that
the pen-n,ans hand( by reafon that he was not accuftonatd toitj
did often fnake j and chough 1 could have written in a more acurare
faire, and plaine manner ; yet the reafon was this- that the burning
fire did often force forward w'nhfpeed •, and the hand and pen mult
haftcn direftly after it •, for it commeth and goeth as a fuddcn fhow-
«,whatfoeY«r itlighteth upon, it hits } if ic were poflible to com
prehend

fbf Third Epijih.

prehend and write all [which my mind beholdeth in the Divine
C H A 0 S ~\ ic would then be three times more , and deeper
grounded.

3 6. But it cannot be, and therefore there 5$ more thtn one
Booke made •, more then one Phylofophicall difcourfe,and through
out deeper i fothat what could not be comeinedin thte6ie might
be found in the other, and ic were well that at laft, out «f all, onely
cnt?,might be made and all the other done away \ or laid afide ~\ for
the multiplicity and plurality caufeth itrife, contrariety, averfeneffe,
and wrong appfeHenfions by reafon of thr fudden catching conceits,
and conjectures of the Reader, which knoweth not to try, and dil-
cernethe fpffii,"wbicKufcthfuch wonderfull phrafe, where often
times Reafon fuppofeth, thatic contradicts it fclfe ; and yet in the
depth it is not contrary at all.

37 Ouc of which jni|underftanding fj or feigned glofles of Rea
fon awd . 'litteiall AUCW at d Art upon die Writings of holy Men j
the (jreXt Bamupbrf earth hath beene brought forth j where men
contend for nothing, but about words j but let the fp'uit of un-
derftanding in the Myftery alone, but its end, and number is found
and committed to the Turbo. \ for the beginning hath found the
Limif, and there is no more any withholding and ftayin2| [efthe
wrath of God upon Babel '] it cannot be qualht by any power» or
force of Armes.

38. I fpeake not of and from my felfe , but from that which the
fpirit fheweth , whrch no man can refift v for 4c fta»ds in.i*~£tn-
nipotence , and depends not on our weening and willing , as the

* Fourth Booke of thefe Writings doth exceeding deeply declare, + ^
which is ftrongly grounded in the light of nature, and can be de- o '
monftuted in all things.

39. Further I give you to onderftand , that in thefe Writings
which are /now fentyou, the Author ufeth fometimes to fpeake of
himfelfe, Wee^ and^femetime / : Now underftand by the word
Wee, the fpirit ( being fpoken in che Plural 1 ) intwopcrfons ',and
in the word 7, ihe Author underftands himftlfe •, this I give you
for direction and information > to take away wrong apprehenfion
and fufpicion.

40. And herewith I fend you the Fourth Part, being the forty
Qyeftions , and therein you may behold your felfe j and at the next
opportunity I will fend you the Secendand third Pan, if you de-
fire to have them •, and I pray to returnc it to mee againe by the
next occafion, for I will fend it to him , who framed and fent me
the Qucftions } and fo I commend and commit you to the love ot

God,

Tbi Third E^H.

God, heartily wifhing that God would illuminate
heart, and give you rightly to underftand tht Stole and meaning
of the Author in theincernall Principle i with all Temporall, and
Etcrnall welfare :

1620.

rturs 10 tbt live of J. C.

J- B.

Iv ,

TCeutonicw.

A. Letter

Tb$ Fwrtb Sfiflfr. 47

.

A Letter to

PAUL K E Y M:

BEING

An anfwer to him concerning

Our L*H Timt*
Wherein He Trcatcth of The fir ft Refur-

rtftion of the de&d^ And of the tbiufanet
yeares Satfath.

ALSO,

Of the Fall of B A B E L , and of the new

Buildins in ZYON.

O

Cr

i. •

Light , StlvAtion , *nd Etetndl <Poi»tr flowing 4^,/JL . / 6
fremtbe fountaine of the heart cf Jeftu C/br/fl, *
6c our quickning

* If*

*

.

[OR THY, and much tn^emed Sir, and
good Friend in the Illumination of the
holy Spirit i and in the Love of our
Lord JefusChrift, beloved Bro; her i I
received of Mr. C. E. the Letter you
fent me, dated about the 20. of 7«/y,
together with two fmall Treatifes an
nexed i and therein I under ftand thac
you have received, and read feme of my
fmal! Manufcriprs, concerning the wife-
dome ©f God, and as you affirme, the fame doe rejoyce you ; and
withal! I you beare a great dcftre,and longing to theorbeine in the like
txercjfe in the wifedome of God, Which

48 Tie

3. Which on my part doth likewife rejoyce me to fee, that even
now the time is at hand, that the right Divine under ftanding, and
true knowledge of God cfcth agame.fpring forth in 2)on; and that
the ruinate firufalem flail againe be built up , and chatn\ans true I-
mage which difappcareti and went out in Ad<uh ,t dot^-againe put
forth ft felfeJ1n Zyffn wiYrra rigfit humane voyce, a'nd tna^God doth
powre forth his fpirit into us, that the precious Pearle in the po
wer, and light of the holy/ Cjhbftis agairie knowne, fought, and
found.

4. Whereby then we dee clearcly fee and undcrftand in Mhaf
blindntife we for along time have beere in 'Babel, going aftrayin
cdrnall,evill wayes ', whereby we: rjayt forfaken the true Jeru.(klemt
and fhanacfully mifpent our Patrimony , and lightly efteemed our
AngdicaJl.Trpphee or Diadem ( Vj-^ the faire Image ) and wallow
ed in tlie tilth, of The Dcvili ; indunder'a fteW of Divine obedience
have played with the Serpent, and walked on in meere erroneous
wayes: This the Divine light doth at prefent fet before our eyes»
and exhorts us to returnc with the loft Sonne, and enter into the
true TLyon.

5. Not with Hiftoricall fuppofals; opinions, or blind perfwafionsj
as if we had apprehended'and underftobd the fame very well •, this
ft not Zyon, but Babel, which confeflicthf God with the mouth, and
inaketh devout fpeechcs to him from the lipps, but in the heart
hangeth unto the Great BttbylomctiQ Whore ; unto the Dragon of felfe-
love, pride, covetoufnefie, andpleafure, and yet will fet forth her
felfe as if fhee were a Virgin i No, this is not the Virgin in Zy«n ; it
muft be ferioufnefle.

6. We rnoft bf borne of^God in Zyon, and know, and alfo doe his
will i Gods fpitit muft beare witnefle to our fpirit, that we are Gods
Children •, not onely in the mouth with knowledge, and conjectures,
but in the heart in very deed j not in an holy feem'mg way without
power [informall wayes of Word- worfhip, and rounds of Lip-

.labour, wherein the captivated conference pl«^th-.thcfH|iower of
godlineffe] this the Devill mocks at , aridcates-not for; bur wee
muft put on the Helmet of righteoufneflfeand of love , alfo of cha-
ftity and purity, if we intend to wage Batt^ll againft, the Prince of
this World •, he careth not a whit for any outward fhew [ or for
the long and loud mouth cryes of blinde Devotion ] it muft bee
power that fhall overcome him, and that power muft fhine forth in
zocdneffe , and holy fruits of Chriftkriny ; and fo we may fight for the
noble Prize, or Crowne of life.

7. For we have a powcrfull Warrior againft us, hefets upon us
in body and foule, and foone cafts us downe , and there is no other
way to overcome him* but with power in hun .ilhy j which alone is

able

Tk$ Fourth Epiftte. 49

able to quench his poyfonfull firci wherewith he fighteth without us,
and within us, againft our noble Image.

8. Therefore beloved Sir, and brother in Chrift, feeing,you doe
apply your feife to the Divine wifedomc, and labour in the fame i it
is right and requifite that we exhort one another to be vigilant to
wichftand the Devill -, and continually fct before our eyes the way
which we ought to walke ', and alfo go on in the fame, elfe we effecl
nothing ; if we know that the World is blind in Babel, and goeth a
ftray then we muft be the firft thit effectually go out of Babel, that the
World may fee that we are in earneft.

9. 1 1 is not enough, that we lay open, and Manifeft Babel, and
yet be found doing as Bibel doth', for if wedoefo, we thereby
teftify that God difcovereth his light unto us, fo that we fee, but we
will doe nothing but chc workes ofdarknelTe-, and that very light
which enlightneth our underftanding fhall witnefie againft us, that
the Lord hath called us and fhewn us the way, but we would noc
walke in the fame.

10. It is ifeS that we lay open Babel i but we muft takf
what fpirit and minde. and in what kinde of knowledge

done i it & good that we be zealous, but the heart muft be uptight
towards God, elfe we runne withom^fcjmg fent •, and in our coui fe
We are not knowne or acknowIedged^Wfod -, but fo acting, the DC-
vill mocks us, and leads us into bypaths of Errour.

11. Befides the holy Scripture doth declare, that our workes and
words fhall follow us j therefore we are ferioufly to confider in what
fpirit and knowledge we fet upon the high Myfteries, for he that will
pull downe a thing that is evill, muft fet up a better in the roome,
otherwife kee is none of Gods Builders , alfo he laboureth not in
Chrifts Vineyard i for it is not good to pull downe , unlefle a
man knowes how to make up the Building againe in a better frame
and forme.

12. For God onely is the Mafter- builder of the World \ we are
but fervantj, we muft take great heed how we labour, if we will
receive reward -, and alfo that we have learnt his work in his Schoole,
and not runne without being fent, when as we are not yet capable
of his fervice ; elfe we fhall be found to be unprofitable Servants i
thivl fpeake in good affection , and in all frithfulnefle to inftruet
and direct one another what we ought to doc, that fo our labour
may be accepted of God.

1 3. For the darke Myfteries are no other way at all to be knowne,
fave onely in the holy Ghoft , wee cannot make conclulions upon
hidden things, unlefle we have the fameinreall knowledge, and ex-
pei mentally fade in the illumination of Gsdt that what we averre, is the
truth and will of God -•, and that it it alfo agreeable to bit Word ••> *nd

H grounded

jo The Fourth Epiftig*

grounded in Might sf Nature \ for w'nkm the light of Nwre there tt
M undemanding of Divine Mtferies.

14. The great Building ot Godismanifeft in the light of Nature*
and therefore hee whom Gods light doth illuminate, may fearch
out and know all things j albeit knowledge is not in one and the
fame way and meafure j for Gods wonders and wcwks are boundleffe,
infinite, and immenfe', and they are revealed to every one accor
ding to his gifts, and he to whom the light Ihinech hath mccrejoy
in Gods workes-

15. And alfo chat which is old and part above a thoafand yeares a-
goe, is as nigh and as eafily to be knowne in the light, as that which
is done to day •, for a thoufand years before God are fcarce fo much
as a minute, or the twincklingof an eye is before us » therefore all
things are nigh and manifeft to his fpirir, both, thac which is paft,
and ihat which is to come.

1 6. And if we fee in his light, then v e muft declare his wonders,
and manifeft and praife his glorious Name , and not bury our Talent
in the Earth i foi we muft deliver it unto our Mafter with Increafe \
he will require an account of us, how we have Traded with it j and
without knowledge , or certaine illumination from God , no man
muft prefume to judge, or be^^oftor, or Mafter in the great Myfte-
ry •, for it is not committed •• commanded him, but he muft la
bour toattaine the true light^fnd then he goeth rightly to vrorke
in the Schoole of God.

17. For there be many Mafters to be found , who prefume to
judge in the Myftery, and yet they are not knowne or fentby God j
and therefore their Schoole is called Babel, the Mother of Whore-
dome upon Earth •, they flatter on both fides, they play the Hypo
crites with God, and alfo ferve the Devill -, they (all themfefaes the
Shepheards and Paftorrs of Jcfus Chrift j they runne, and yet are
not fent, much lefie doth God o^nc them ; and what they doe, they

* Their Li- doc for their honour, and * Bellcys fake, and they would not runne
rcither, if they did not obtaine it In their Courfe of fpirituall whore-
dome and hypocrifie-

18. They-have cufned the right and exceeding precious Myftery
of God, to a Myftery of their Whoredorue and p'eafure i and there
fore the fpirit cjlleth it Babel, a Confufion \ where rr.en doe practice
an hypocriticall Service and worfhip of God » acknowledging him
with the tongue, but denying him in the power i where men doe
diffemble and flatter God wrth the lipps, but in the heart they em
brace and love the Dragon ( in the Revelation- )

19. Such as th*tewe riiuftnot be, if we would obtaine the Divine
Myftery, and be capable of-tbe light1, but wholly approve our way
to God, and rtfigne our felvcsup to him, that Gods light may fhine

in

The Fourth Eptftle.

in us; that he may be our intelligence, knowing, willing, and alfo
doing > we muft become his Children if we will fpeake of his Be
ing, and walke, or labour in the fame j for he commits not his work
unco a Stranger, who hath noc learnt hisWorke, or the Myfteryof
his Wonders in Nature, aid Grace.

2o- I have read over youi Bookes , and therein have found ycur
great diligence with very much labour, in that you have gathered
together the Texts of the holy Scripture in great abundance > I un*-
derftand likewife that you are in good earneft about it, and that you
would fainc clearely prove and fet forth thereby, the darke termes,
and places of the Scripture concerning, the laft Times, alfo con
cerning the firft Refurreclton of the dead, and alio concerning the
thourand yeares Sabbath j likewife you would manifeft and fet forth
the mine of Babel, and the new building in Zyon of which the Scrip
ture fpeaketh in many places.

21 Firft, what concernech Babel ; how it harh growne up, and
howic IhaHagiinebe dtllrojed, is fufficiently mauifeft j the Ve-
ftroyer ^ already on foot, and is now about the worker he hath long
fincc made a beginning, however the World will not fee or rake any
notice of it.

22. Men cry Mordio, £ murder, confufion, and deftrutfion, to
thereadverfaries] and yet ther^*no ftrange Enemy, butitisthe
Turoa onely which bath growne up in the middtft of Babel in her
wickedflelfesaHdunrighteoufneifes ; thac hath-found the limit, and
deftroyeth t>nely that which for a long rime hath been naught, tife-
lefle, and felvifh ', the w-hich fhould at all times have becne rcjefted :
for where God fhould have been honoured , and loved, and our
neighbour alfo as a man loveth himfclfe, there n en have fet up in
Gods ftead, the abominable, and btftiall coveteoufneflc, deceit,falfe-
hood, and wicked craft under an hypocritical! fhew and pretence of
holinetfeand have minded and loved faifhood in the p'ace of God \
and fo hive made of the Myftery an abominable vicious Babel full of
reproachings revilings, and contentions, where they have with fweec
fpeeches, and enticing words of mans wifedome \_ with feigned glof-
fes ', and expofuions.of Scripture ~\ blindfolding our eyes, and bir.d~
ing our confcienccs have led us captive in a very deceitful! way to
the glory and Magnificence of the gteat Whores fo that fhe hath
fatted her adukerons Bra: •, and dominetied over our body, and
foiVe> pno is, and cftare.

2? This Blft«r^is:od*at odds with himfelfe- about the great
prey,- and fpcvle, and doth it fclfe difcover its owne wickednelic and
great fhame, fo that we may fee what good ever was in her i for the
great wickedhefie which fhee hith committed doth plague her •, and
no ftilnge thing, whereby it may be feene, that her whoredome hath

H 2 been

5* The fourth Evift/e.

been manifold •, and that the Devill had befet and caught us in mani
fold Nets j and th.it one whoredome [_ or Myfteryof hipocricy and
iniquity ] runnes in oppofition to another ', and arc malicious,
biting, devouring, dcftroying, and flaying each other in an hoftilc
manner.

24. For the great Paine is come upon her , and fhee fhall now
bring forth the great iniquity, wherewith fhee in become fully preg
nant, and therefore friee cryeth out, becaufe of her travell and woe,
which is fallen upon her ; and fhee fpeaketh of the child which fhee
fliall bring forth', Vi^. of Murthcr, Covcteoufneffe,and Tyranny, fhe
uncovered her faire feature, and fhewethwhat fhee is in the
heart, now he that will not know her , there is no remedy for

i<j. The Revelatisn faith, Goe out from her my people, that you may
not be partakers of her Plagues ; for fhee hath filled her Cup full with
the abominations of her Whoredome in the anger of God j the
fame Shee fhall drinke off, and bee forced to burft Her felfe
thereby.

26. And this is that which I fay of Babel, that fhee is a Whore,
and fhall fuddenly breake in pieces and be deftroycd , and no ftran-
ger fhall doe it ; the fpirit of her owne mouth doth ftrangle her^ her
owne Turba deftroyeth her , Sjj^ cryeth for vengeance, and mur
der upon Heretic, and yet fhee doth it not for Gods fake j but for
her Adulterous Brett, andBelley-God-. For otherwife if it were for
God, fhee would enter into his Command, and will of Love j where
Chrift faith, Love one another, for thereby men fl) alt know that you are
my Difciples.

27. TheKingdome of God doth not confiftin Warre and revi-
lings, or in an cxcernall fhew in delicious dayes ', herein the Chil
dren of God arc not to be found, but in Love, in patience, in hope,
in faith, under the Croife of jefus Chrift-, thereby groweth the
Church of God unro the Sacred Ternary : [ to an heavenly Paradi-
fcall ElFence '] and the HCW Angelicall man hidden in the old, fprin-
geth forth in God ; and this is my certaine knowledge briefly
comprized concerning this Article-, in toy Writings you may fee
further of it.

a8. Secondly, concerning Zyon, I fpeake and declare according
to my knowledge, even as the fpirit fheweth it to me j that there
fhall fitrefy come an ending and removall sf the Deceit [ or Myftery of
iniquity wherewith men are blinded ] and Zyan fbaU be found ontly
»f the Children of Faith ; not in generall , as if there fhould be no
wicked man.

29. For the Oppreffour fliall be a caufe that ZyonK borne ! when
men fhall fee ho*? Babel is an Whore > then many Children fhaH be

found

Fourth Epiftle. 5 j

found in Zyon, and feeke the Lord j but the Oppreflbur fhall dog
them, and cry them downe for Hereticks ; alfo perfecuce and put to
death, and where one is killed, there fhall ten, yea an hundred rife
up in his roome.

go. But the General! Zyon appeareth firft in greateft Mifery -,
when Bdfre/commeth to ruine, then ic fhall ftand defolate and mife-
rable j and the Children of Zyon fhall then fay, How hath the Lord
forfaken us ? Come we beleech you let us feck his face -, let us ceafe
from ftrife and Warre j Have we nor, alas ! made our Country de
folate ? Is not all ftore and Provifton wafted and font * Are we not
Brethren ? Wherefore doe wee fight? We will now enter into Love
and Unity> and fecke the Lord, and no more fight, and deftroy our
felvcs, we vill be content -, are we not here altogether Pilgrims and
Strangers, and feck our native Countrey ?

31. In this time a Zyon verily fhall be found, and the Heaven
fhall drop downe its dew, and the Earth yeeld her fatnefie } yet not
fo, as if wickednefie fhould be wholly done away, for it fhall con
tinue unto the end, of which Chrift faith, Thinkeft thou that when the
Some of man /ball come, that there veil! be Faith upon the Earth ? And
though the Children of Zyon fhall have a fiery deliverance, that they
fhall remaine, Maugrc the willofihe Devill •, infornuch that God
will worke great things, M at the time of the Apoftles, yet it endureth
not unto the end -, for as ic was in the dayes of Noah, when he en-
tred into the Arke, fo fhall the comming of the Son of man be, as it
is written.

32. But that the holy Ghoft fhall be in the hearts of the fakhfull
in Zyon, 1 acknowledge 8i I know it; for Zyon fhall not be from with
out, but in the new man j it is already borne , hee that would feeke
it , let him but feeke himfelfe , and depart from the old Adam ,
into a new life > and hee fhall finde whether Jefus bee borne in
him.

33. If he findes it not, let him enter into himfelfe j and feriouf-
ly confider himfelfe ; and fo he fhall r'nde Babel, and her woflfcngs
in him, thefe he muft deftroy and enter into Gods Covenant', and
then Zion will be revealed in him, and he fhall be born with Chrift in
Bethleem Jehuda in the darke Stable, not in Jerufaiem, as reafon faine
would have if,that Chrift fhould be born in the old Afir, the old Affe
muft become (ervant , and ferve the new man in Z'm.

34. But that in Fottre hundred yea.rcs there fhall be a meer golden
Age •, I know nothing of it, it is not revealed to mee ', alfo the limit
of the Worlds End is mt revealed to-me : I cannot fpeake of any four
hundred Ttares •, for the Lord hath not commanded me to teach it,
{•commend it to Gods mi^ht •, and leave it for thofe to whome God
would vouchfafe the knowledg of it -, feeing therefore I ru*c «(>t as

yet

A The Fourth

,yer apprehended it I reft fotisfyed in his gifts j yet I^lefpife no roan,
if he had a knowledge, and command fo to teach.

3?. For the fourth Book of Efdras is not fufficienc aslunder-
fbnd to give a pofuive afiurance to it ; yet I wait for ray Saviour
Jefus Chrift, and rejoyce that 1 may finde my Lord; when I have
him, then I hope after the death of my old Adam fully to rf create
niy lelfe in the Sull rtft of Zion » and to wait in my God cxpeftmg
what he will doe with me in his, and my Zion ; for if 1 have but
him, then I am in and with him in the Eternall Sabbath •, where no
ftrificor contention of the ungodly can any more reach me in nay
- AVw man, at this I doe in the meane time rejoyce in this miferable
Vale of Tabernacles.

36. The firft refurrcdion of the dead to the thoufand yeares Sab
bath ( of which there is mention in the Revelation") is not fuffJcientlr
/made knowne to me, how the fame may be meant, feeing the Scrip
ture doth not mention it elfewhere, asd Chrift alfo and his Apoftles
give not an hint of it in other places,fave onlyjfohn in his Revelation j
but whether they fhall be a thoufand Solar yeares , or how it may be
rcferred/eein>' 1 have not full affurance, 1 leave it to my Gr.d ; and
to thofe to whom God fhall vouchfafe the right underftanding of it j
till God is pleafed to open ray Cyes concerning thcfe Myfteries.

37. For they be Secrets, and it belongeth not to man to make
conclufions about them, without the command and light of Gori ;
but if any had knowledge and illumination of the fame from God, I
fhould be ready and willing to learne '•> If I could fee the ground
thereof in the light of nature.

38. But feeing it bthooveth me not to hide my knowledge of it,
fofarreasl apprehend it in the light of Nature j I will therefore
fet downe fome Suppoiitions, or confiderable Opinions , which are
in my minde, not pofhively to ^ffirme, but give it to confideration \
for good andwholefome inftruftions may be drawne forth thereby,
and tisalfo profitable for man fo to fearch j 1 will doe ir in all fyn-
cere uprightnefie , to fee if we might attaine fomewhat neerer the
matter, and perhaps there may be fome to whom God fhall biftow
fuch a gift, ftirred up thereby to write more clearely.

39. Asfirft, whether or no it be cerraine, that the World m oft
continue Seven thoufand yeares, and one thoutand:of them fhonld be
a meere Sabbath ', Seeing that God created ajl in fix dayts, and be
gan the rtft on the fixr day towards evening, whence the Jewcs be
gin the'r Sabbath on Friday evening: and Eli at alfo iaith,. that the
World fhould ftand but Six thoufand yeares •,- and Chrift likcwifc de-
clareth, that thedayes of tribulation fhall be fhormed for the Elccls
fake, elfe no man fhould be faved , which you apply to the fall of
Babclt and to the time of Zjon ; but it fcerr.es as if Chrift fpake of

the

Tht Fourth Epiflle. 55

the fall of the Jews, and the end of the World, and forefheweth
an eviJJEnd.

40. A!fo Chrift fakh, that it mill be at the time of his comming
to judgement, ask was in the dayesof Nod), where men did Mar
ry, and were given in Marriage ', now we know very well ( as the
Scripcure teftifieth ) what manner of wicked World wa* in the days
offoib, that the Deluge muft come and deftroy them : ( This would
intimate, and denote a very meane Sabbath. )

41. And though a man mould otherwife expound the words of
Chrift concerning his comming, yet that would not be Efficient to
prove it v being alfo that the Difciples of Chrift doe alwayes repre-
fent the End to be nigh -, 'and Paul faith, That the end fhoold come
after that Antichrift K revealed.

42. But that the Refutation of the dead,and the laft Judgement
fheuld be underftood of both ( namely that tile righteous mail arife
to the thoufand yearcs Sabbath, and among them fome ungodly ;
and thac Gog and Magog at the End of the thoufand ycares Ihould
fight againft the Saints ) it feeraes to run qaice contrary to the light
of Narure.

43. For firft I cannot apprehend how the firft RefurrecVion muft
come to paffe. feeing the Saints mill have their workes follow them*
according to the words of the fpirit •, befidcs wee know very well,
that all our workes are fowne into the great Myftery > that they are
firft brought forth into the foure Elements , and fo paffe into the
Myftery, and are referved to the judgement of God, where all things
frull be tryed by fire, and that which is falfe mail confume in the
fire -, and the figures mall fall unto the Centre of Nature, Vi%. the
darke Eternity.

44^ But if mens workes fhall follow them in the firft Refurreftion
as you affirme, then God muft verily move the Myftery (that i$,him-
fclfe ) which denotes the laft Judgement.

45. For God hath moved himfelf, but twice onely from Eternity '» \
once in the Creation of the World j andfecondly in the Incarna- \
tion of Chrift according to his heart : the firft motion belongeth to \
the Father of all beings, and the fecond to the Sonne according to
Gods heart •, now the third motion of the holy Ghoft is vet to be
accomplifhed both in love and anger, according ro all the Three Prin-
ctylts; where all what ever hath beene corrupted fhall againeberc-
ftored in the motion of the holy Ghoft , and each given unto its
owner.

4$. How can then the dead arife in th:ir workes without the mo
tion of the holy Spirit both in love and anger? When as the rc-
ftoration of life doth onely confift in him > moreover I doe not know
how the firft referreftion fhouldsome to paffe, whether ic fhould

coaic -

The Fourth Epiftte.

eotne to pafle in the twofold man ( which cannot otherVife be un-
derftood,) that is, in good and cvill -, but what perfcft Sabbath can
we hold therein, was not Adam unable fo to Hand ?

47. Now if the new man onely fhould arife, then he would not
be in the foure Elements o£ this World j moreover il* new body
in Chrift needjtao refur: eftion -, it liveth eternalfy without any want^
neceflTity, or death, in Chrift, and doth onely wa.t when God fhall
move the Myftery, where he fhall then put on the Crovcne of his won
ders and workes.

48 The manner of the Refurrettion is thus •, the Myftery fhall reftore
what ever it hath fallowed up j mans workes fhall be put upon
him, and therewith he (ball Patie through the fire and >t (hall be
tryed what will endure the firc,or not.

49. Now I cannot apprehend, how this fhoald agree with the
dwelling upon the Earth, «KH if it mould he atrci 4 Paudificall rrunner
that man Ihould arife with the wonders, then it co.i)dno« be done
without ihe motion of the great Myfteiy; for your uiitings fay, that
alfo fome wicked men fhall arife i this fheweth that the Myftery
muft be moved, and at the motion, the Uiflamacion, [ or laft Judg
ment of fire ] ma t reeds be ', if now the Myfttry fhould be moved
it would not onely move \_ awaken and raife up ] fome, and that
in one fource onely > feeing tliat likewife fome ungodly fhall a-
rife.

$o. Befides you fay,that they fha! all dye at the end of the fix tbou-
fandTeares, then there muft be a dwelling upon, or an inhabiting the
Earth, where the ungodly that arife fhould again marry, and build j
of whom there mould not be onely fome as according to your opini
on* but according to the Scripture the) flail be as the Sand upon the
Sea fl)ore '•> whence elfe mould Gog and Magog come, or how,
Jliould they fight againft rhe Children of Paradife, for in the Paradi-
ficall Children there is no ftrife.

5 1 . Alfo it were not neceflary, that they fhould dye at the E N D
of the fix thoufand yeares if they fhould arife in the twofold body, as
we are now, but if they fhould arife in the new body, then no ungod
ly man can eycher fee, or touch them -, like as we now doe ntf fee Pa
radife ', even fuch is the new body, no ungodly man can fight a-
gainft it.

$2. What fhould they fight for ? Are the Saints in Paradife ?
Then they make no ufe of the externall Elements, but onely of the
internall tlement , wherein all the foure are couched in unity •, fo
that they have nothing toftrivcfor, but they are fcparatein the
Source.

53. But fhould the ungodly dye, and alfo arife againe in the foure
Elements > this feemeth much more ftrange , but jf they fhould

arife

7h* Fourth Zptft/e.

irife in the fpimuall body, then the foure Elements could not con-
taine it, but the Abyjje ;, and ftill they would be feparate as light, and
darkneffc j what pleafurc or likeing fhould God have to bring the
Satan agline into the combare and fourceof thefourc Elements,
unto which they have bcene fo long dead ? And yet fhould they then
begin to tight with the wicked ? Much more fit and agreeable were
it far thofc who here have fuffered nothing for Chrifts fake ', that is,
for thofe who here upon the Earth have not loft their lives for
Chrifts fake.

$4. And though you would fay, that they fhould not fight, but
the Lord for them, whit liking could God cake to raife up the Saints
andtofct them againe in the prefcnce of the ungodly ; or fhould
not the joy in Abrahams bofome be nsuch greater then this in the
foure Elements ', whence natural! ftrife and contention doe arife >
but if they fhould dwell in Paradife without the four Elements,then
no ftrife, or ungodly man can reach them.

55. Bcfides, to what end fhould the ungodly be upon the Earth,
if there fhall be fuch a Sabbttb ? Their fource is not in the foure
Elements but in .the Abytfe, whither their foule goeth, when the
body dycth.

$6. Befides, fhould none but thofe dwell in the Sabbath who have
dyed for Chrifts fake ( of which verily there cannot be fuch a num
ber as is fet downe in the Revelation ) that they fhould be fiifticienc
to pofieffe the Earth j and fhould rhe ungodly alfo dveell upon the
Earth , and hold their Hellifi Sabbath -p This runs di redly againft
the light of Nature.

57. Moreover Chrift faith, That they /ball marry, and bee given hi
marriage, at in the dayes of Koah : Alfo rwo fhall be grinding in one
Mill, and two deeping' in one bed, and the one frull be taken, and
the other left j when the laft day {bdl ceme.

58. Befide? , Chrift faith al(o, That when he fhal! come to JKdge
the World, All generations and kindreds fl> all fee him, and tremble be
fore him •, and the wicxed fhall waile, and lament, anH fay to the
wife Virgins, give us of your oyle j all this denotes a Generall^peflA-
nm of the laft Judgement.

$9. For if at the laft Trumpe, two fhall bee lying in one bed,
( namely, one holy, the other ungodly ) thisfhewcsno difference,
and if the Saints be mixed with the ungodly, then verily there muft
needs be a poore Sabbath.

do. When we looke upon the words of C^rift and his Apoftles,
they will not in rhe leaft manner agree thereto-, anH though there
is mention made of a thoufand yearesin the Revelation , yet the
fame is hidden from us-, and wee kno* not vehtn they my be-
int or whether they <He£egnn; if the 1'ift Rcfurrcftitin bee Pa-

1 rjdifkall,

5 8 rfo Fourth

radtficall , then it may be done without onr knowledge.

61. They Hull not dwell among us, alto they (hall not Marry,
for we dye once from Male and Female, and we fhall not ante Male
and Female, but we fhall live in 1'jradife in the forme of Angels»
Muth. 22, §o.

62. Bcfidej, the wicked (hall in the appearance ofChrifts com-
ming, entreat the wife tor Oyle of Faith-, and you write that the
fire of God ( being the anger andhellifh fource, (hall be in them,
and that they fhall be tormented ( here upon the Earth in thefoure
Elements ) in the anger of God , whereas the anger of God is not
manifeft in the foure hlements j for therein good and evill are mixc
together.

£3. But how fhall he that is once dead eogcod , and cannot fo
much as have one good thought , entreat the Saints for Faith and
comfort ? It much rather declareth, that when Chrift fhall come to
judge the World, that they fhall all yet dwell together in rhe flefh,
in the foure Elements, where the one fhall be received , and the o-
ther rtjefted ', and the finnes of the wicked fhall then come in his
fight at the appearance of the fevere countenance of God in the fie
ry zeale of the fiift Principle, fo that he fhail be affrighted, and then
would fainc begin to be horeft.

64. And though you mention that they fhall onely awake, and
not arife, yet the uncorropted are to be underftoed ', now you fay,
that they fhall dwell upon the Earth in the foure Elements.and the
Saints in Paradife '» when this comtreth to be, then there will be
no more any ftrife or controvcrfie •, but they are Eternally fe-
parate.

65. But fhall the Saints dwell upon the Earth in Paradife, as A-
dtun before the fall > and the ungodly be oppofed to them, then they
are in danger as Adam was, that they fhould againe eate of the for*
bidden fruit, whereof they fhould yet once dye.

66. But fhall they be hidden from the ungodly a thonfand yeares
and alfo from the fcure Elements, why fhould they then firft at the
end be maniftft in the foure Elements, that Gog and Magog fhould
then enter Battcll with the Children of Paradife ? It doth neither a-
gree with Scripture or Reafon.

67. The rirft Epiftle of Saint Paul to the Corinthians, Chap. if.
doth indeed teach of Chrifts, and alfo our Refurreftion, yet not of
a third: But firft of Chrifls, and then of Ours, for he faith there,
That Chrijl if the firft fruits •, and then we who belong unto Chrift •,
this is the generall Refurreftion ; and though he faith, "that then
commeth the end, yet by the end hee fignifieth no Rcfurreftion , but
the end is our Refurrefiion •, this is much rather to bee under-
ftood, then that hee fhould meane by the End,an other Referred ion,

or

7 he Fourth Epiftk. Ws 59

or time', for juft after our RefurrecVion commeth the End of the
World.

68. The dead fhill firft appcare before the judgement, ere that
the end of this World, and the fourc Element! comraeth » for the
End % the enkinMing of the fire, a.nd the Laft.

dp. Alfo the Apoltles of Ch-rift, and all Teachers from GoJ have
alwayes rcprtfcnted the End as nigh at hand, for John himfclfc faith
in his Epifile, That we are in the End ; he fpeaketh indeed of the laft
houre -, but if the wicked were alfured thai he had yet four hundred
yeares unto the End , how would hee feeke afcer riches for his
Children-

70. BefiJes we are to looke unto the End, for this World is con
fined and determined in the beginning of the Creation j and then
into the End where the Creation ceafed ; all which, was finifhed in
fix dtyes j and in fuch a time the Myftery of Gods Kingdome fhall be
finiflied, and a thoufand yeares are before him as one day.

71. Concerning the Seventh day of Reft , whether or no , the
World fhall yet be in reft a t houfana ) eares -, the fame is hidden to v
mankind} wee cannot certaincly determine, wee muft leave it unto \
his might j 1 have no knowledge of ir, fteing the Scripture doth not

give cleare evidence, when the thoufand yeares begin, or what ye&res
they be, or to what they have relation ', therefore I let it alone in
its owne worth, and will hinder none that hath a certaine knowledge
or command fo to teach i this I give you to coniider of, meaning ic
well unto you.

72. What I might further anfwer concerning this matter, you
fihae fufficicntly in my Writings , although I could fct dowaca
large Anfwer about ir , yet I thought it noc expedient, feeing thif
knowledge is not given to me j thereupon 1 let ic alone, for I know
that I muft give an account of my Workes , and I fend you by
the Bearer hereof your two Bookes againc, and give you thankcs
for them.

75. Concerning the End, or limit of Babels downefall ( Vir^
that Babel fhould be wholly deftroyed about the yeare 1630. ac
cording to your computation, and albeit many more bee ot the
fame minde)Jthe fame likewife is not fufficiently manifeft to me.

74. To me indeed is given to know, that the timeisn/gA, ande-
ven now at hand, but the yeare and day I know not •, thereupon I
leave ic to Gods Gounfiell, and to thofe to whom God fhall revcalc
it; I cannot conclude any thing vchhvut certaine knowledge^ othervrife
I fhould be found a Lyar before God.

75. Bat I waite for my Saviour JefusChtift, and will fee what he \
will doe ; will he that 1 (hall know it, then I will know it •, if not,
then 1 will not know it •, I have committed my will, knowledge, un-

1 2 derftdnding,

60 Tie fourth Epiftb,

derftandinr;, and defire unro him •, he (lull be my knowing, willing,
and alfo doing-, for wichouc him theie is cneere danger, and un-
cerainty.

76. Man doth hardly reach thac which is before his eyes, much
lefie that which is hidden and Myfticall, except God be his light -,
rhisanfwer I give you our of good arteftion ro coniidcr of; albeit I
I arn a limple meane man, and borne of no Arc in this World £ or
not bred up in any Scholajiique Learning. ]

77. B<!t what 1 have.rrut ii the gift of God, I have it nor from any
Art, or Srutyin^j but from the light of grace, which 1 enely fought
for •, and though my beginning was fimple by reafen of ray Childifh
underftand -ig i yet God harh fince that time in his light, wrought
fon.c'vhac in me, and opened my Childifh eyes.

78. As for the Booke Auiora. ( which is the firft ) it vrere need-
full to be better explained in many places •, for at that time the full
apprehenfion was not born in me, for like as a fudden fhovrer, what-
foeverit lights upon, it hits', evenfo it went with the fiery infti-
gjrion.

79. Although 1 had no pirpofe at all, that any fhould read it i
I wrote oncly ttie wonders of God which were fhewne unto me, for
a memorial! ro my klte^and it went abroad without my confent, ai d
it was taken from me per force, and publifhed without my know-

\Jedge ; for I rhought ro keepe ic by me as long as I lived i and had
no intent to be knowne with all, among fuch high ptrfons as now is
come to paffe.

80. But the moft fvgh ( in whofe hands and power aH things are)
had another pnrpofe therewith as is now manifelV, andaslamin'
formed it is knowne in many Cities, ard Countries , at which I doe
wonder, and alfo not wonder •, for the Lord doth effect his worke
marvelloufly, beyond and above all reafon ; although he fliould em
ploy a Shepheard in the work : and albeit the Art, and outward Rea
fon will give him no Roome, and place, yet however his purpofc
muft ftandagainft ?11 the Ragings of the Devil).

8 1. And though I have not obteinedmany dayes of p!eafure
thereby-, yet I muft not therefore reffthis will -, 1 have written
onely according to the forme as it was given to me ', not according
to other Matters or Writing?.

82. And befides my inrent was onely f^r my felfe, albeit the
fpirit fhewed me how it fhould fallout-, yet my heart willed no
thing, but committed the fame to him to doe therewith what he
pleaftd-

/ 83. I have not run with it (not being culled ) and made myfclfe
knowne to any -, for I can fay alfo with truth that my acquaintance
knew leift of it -, but what I have fhewne unto any, the fame

was

Tbt Fiurtb Epijtle.

was done upon h'ls entreaty and importunate He fire.

84. And then further I give you to undcrftanrl, feeing that you
have my writings in hand to read, that you would not lookeupon
them, as conimmg from a great Mafter, for Art is not to be kene.or
found therein i but great earoeftnelie of a zealous minde, which
thirfteth aJrerGod; in which thirft it hath received great things-,
as the illuminate mind I hall well 'ee, and without light,no man fhall
rightly know , and apprehend them , as the Render fhall furely
fiude.

85 And yet it could not be written more clcarely, and ready
for the understanding •, although I conceive that the fame is cleare,
and p'aine enough in fuch a depth j but yet if there were any thing
ihai Ihould feeme too obfcure, and difficult ; I mighc repreftnt it in
a more fimple and plaiiie manner if it were mentioned t6 me.

85. There are yet other Bookes betides this , written concerning
the wjfedon e of God, of a very deep fence, and undeiftandmg \
treating of tbe great depths of the wonders of God, which at prc-
fenc I have not at hand.

87. Bet that I give you not a large anfwer of my judgement up
on your Booke concerning the thoufand yeares Sabbath, and the
foure hundred yeares in Z)on (which you fuppofe to prove with
many places of holy Scripture ) is, becaufe 1 doe not fundamentally
and ccrtaincly know whether thole Texts may be ap^lyed to fuch
a meaning.

88. For there be many fayings F-f Scripture which feeme to in
timate onely cne Generall Refurrettion of rhe dead ', and they are
cleare, efpec'uliy in the words o» Chrift in the foure Evangclifts,
which 1 hold for rhe moft cerwine.

89- In like manner the Caufefiands with Z>on \ that wickedneffe
fhall conrinue to the e d, and though a Z)on fhdll be, yet it will not
be H?/;O//> Univerfall '•> Babel fha!I go ro ruin, and get another forme ',
yet they fhall not all be Children of God, that ate called Children
in Zyon.

90. Alfo I have no knowledge of the thoufand yeares S-iMwh ;
1 know not fufficiently to ground it with Scriprme •, for we rinde
one place feenning ro crofie another ; naen may interpret the Scrip
ture as rhey are difpofed , but feeing 1 have m CMWNMCf from God
of if, I lee it alone and leave evety one to aufwei for hisowne o-
pinion: This I tcl! you fyncere'y out of good sftcftion , arid am
however yoor faithfull Friead in the love ot Chrilt

91. In your forty fecond, and forty third Page, where you write
of the Myftety of the Sanies deputed [or feparated J you bring
the opinion of Theofhraftuit and otben into tjueftion, and fufpition, as
if they had not written aright ot the Myftery i it were bccter, true

had

Tbe Fourth Epiftk*

had been Icfc nut, feeing you fejve not underftocd their Opinion, a&
you f»y, and juft fo ic ftem« i you (hall finde in my Bookeof the
Fory $ksftions [ about the thirtieth Qjeftion ] concerning rhe laft
Judgement andalfo in other Qjjeftions, fufti:<ent and large infer-
naation •, if the fame be read a d rghtly underftood.

92. There is no need of on) further fearching, it is there cleare e*
miigh, what the Myftery is, true compriz.ech body and foule •, and
alio whit condition the feparated foulcsarc iu , both with rheir ex-
peftjtion of the laft Judgement •, and alfo in the meane time in re-
fpeft of their hibication, lource, life, and difference : I had thought
true it was fo deeply and highly grounded , that the minde of man
fhould be fatitficd enough therewith ', and if you neither have, nor
cjiviotfct forth anything more fundamental! ; then it remainesof
right in its owne place, the thoufand ycares Sabbath, and the foure
hundred years in Zyon will but finde tauk with all, and bring it into
fufpition j a-d though many objections might be made, yet they
would be of no fervice or cfteeme.

93- Moreover the manifeftation of the thoufand yeares Sabbath is
not of much import JMCC, or concernement to the World, feeing we
i fufcient ground of the fame, itfhouldof right reft in the

Divine Omnipotence j for we have enough in the Sabbath of the
new birth ', for that foule that cbtaines this Sabbath £ of Regene
ration 3 will after i he death of the earthly body, have Sabbath e-
noughin Paradife; we may very well leave, and commend the o-
ther unto the Divine Omnipotence, and waiteon God what he will
doe with us, when we fhall be in him and he in us.

94. For I fuppofe there fhould be a better Sabbath in God, then
in this World •, and if man fhould dwell upon the earth in Paradife,
then muft God reftore that which in his curfc entred into the Myfte-
ry, as is to be fcen in the forty Qjeftions.

p$. But trur ycu fuppofe that the righteous fhall not be brought
with their workes before the judgement , is contrary ro the words
' f ' of Chrift , who faith , Thtt all things fall bee proved through the
Fire.

96. I fay not ( that they fhall come ) into the judgement, for the
judgement is in the wicked underftand the judgement of Anger, of
which rhe Scripture faith the righteous, or as Chrift faith , He that
beleevethon me commeth not unto judgement j hee underftands hereby,
the feurcc or paine of the judgement , his words doe hold forth ,
that they fhall all come together before the judgement, and every
one heare his fentence •, The ungodly depart hence, and the righte
ous come hither, &c.

97. Alfo every one fhall ftand forth with his owne workes in the
Myftery •, and themfelves be judged according to their workes j

now

f F\ 1

Tht Fourth Epiflh, 6%

now you know rery well that our workcs in this World have beene
wrought in good and evil), and fhail be proved and feparated in the
fire of God •, how fhall they then being unfeparared, follow the
Saints in the Rcfurredion to the Sabbath* and they hold Sabbath
therein ? But if they fhall follow them, then they muft be tryed and
feparated Vn the Fre •, and then they fhall have no more any need
to come before the judgement -, but if they fhould keep a Sabbath
without their workcs, then they are nor perfeft-

98. If we would fpeakeof Paradife, and apprehend the fame,
then we muft have cleare eyes to fee into if, for theinternall Pa- \
radificall World, and the excernall World doe hang one within sno- \
ther j we have onely earned our felves out of the internall into the
externall, and fo we worke in two Worlds.

99. Death cannot feparate our wot kes, the fire of God mart doc
if, for they remaineinone Myftery till the judgement of God, e-
very one at the houre of the Refurreftion fhall come forth in his
owne Myftery, andhefhall fee his workes before him , andfeelc
them in him.

TOO. It is not underftood that they fhall anfwer for their felves
with words, for the Kingdome of God confifts» and proceeds in
Power', and albeit the ungodly fhall cry out, Woe upon his abo
minations, and Seducers j yet every mans worke fhall bee Sum
moned in P 0 W E R. t which fhall either rejoyce , or torment
him.

lot. Now the old body of this World, is the Myftery of this
World, and the new body is the Myftery of the Divine light World,
and the foule is the Myftery of God the Father, and the Earth with
the Elements hath alfo both Myfteries,which fhal be moved through
the Principle of the Father.

102. And then the doores of the Myfteries fhall be fet open, and
each fhaH give and fet forth its Figures which it hath fwallowedup,
for the Principle of the foule muft ftand before the judgement with
both the Myfteries.

tog. Happy are they which fhall have the body of Chrift in the
Myftery of the wrath [ or fire of Gods anger ] they fhall have the
foules fire, or the Principle of the Father furrounded with the light
World, and illuftrate with theMajcfty, they fhall fcelcno paine,
or hurt •, and fhall paflfe unfenfibly through the fire ; and there
the outward, or third Principle fhall be prored j and all earthlinefle
or falfhood, fhall remaine in the fire ', but the workes fhall be re
novated in the tire, and freed from their earthly foujre, and foyle -,
and then the earthly Myftery remaineth in the fire , and is a food of
the fire j whence the light arifcth , and the Ri^bteoM loofeth no-

104. For

The Fourth Epiftk.

104. For the works of love which were brought forth in the new
body, doe palie with the fpirit of the foule through the fire, and re-
maynein the Divine Image in the fource of the light j and they of
the third Principle, that is, of this World, doc remaine in the fire-
fource of the Soule.

105 But that which hath been wrought and aftedin an wholly
eyill and malicious manner in the third Principle j and yet in this
World ruth not been renewed by earncft Repentance , and Recon-
cilmenc toward his Brother i that falltth unto the centre of Nature i
thac is, the lout of the daikc World.

106 But the workers of the ungodly fhall not be able tore-
rrjayne in the fire ', for the fire fwalloweth them downe in it fclfe to
the dat ke Centre Vi^. the OriginaJl of nature wherein the Dei/Ms
dyetlli and thither also goeth the|re foulcstue being the Fathers
principle \ for this fire of the foule (hall have no matter to make it
burn aright ; but it fhail be as a quenched darke painfull fourfe-fire -,
onely as an anguifh that would fainc produce fire i this is called
God> wrath ( and nor a principle ) a death or a dying fonrce.

107. For the principle ofthe facher, wherein the. right, and
true foule conf'fts, is a flaming fire which givethHght, and in the
Ti^ht is the pretious Image of God •, for thac light doth qualify, and
fweeren the burning light with the eflentialcy of Love •, fo that it is a
pleating delight, and a caufe of nature, and of life.

' 108. Therefore I tell you, that you fhould not thlnke it ftrange
or mifunderltand it ; when 1 or any other ( let it be Theophrafttis or
who it will ) wrire, that man, fhall ftand before the Judgment
•with his body which he had here : I perceive very well, that you have
not as yet underftood ray Writings in the Book of the Threefsld life*
and alfo in the Booke of the Incarnation ofjefus Chrift ( which treat-
eth of Chrifts futferingi dying, and rifing againe i and how we muft
enter into his death , and ariie out of his death) you fhall finde it
c lea re enough explained, and enlarged ; but feeing you have them
not yet at hand,bc pleafed to have patience, you may very likely get
them to read ••> and then you will be freed from your perplexity }
and deepe torching in this manner.

109. For they lay their ground much deeper then your appre-
henfion is in this ', doe but read them right, you fhall verily find
what the Myftery is, what rhe magicall Byffe, and Abyflie is, alfo what
the Being of all Beings is ; there needs no confulting with one, or a-
nocher , he that undcrfta«ds rhe great Myftcry whence all Beings
have pipceedcd, and doe ftiil proceed > he doth not encumber
h-mfelfe with fuch large circumferences.

i io. You have undertaken a very bard labour which doth no*
ut perplex, cat up, and conftimc yeur life ? it is wholly need-

left:, ....

{
Tbi fourth Epiftte.

lefie, he that findeth, and knbweth the great Myftery, he findeth ail
things therein'-, there need no literall demonftration ; God, Chrift,
and the eternity with all wonders do lye therein ; the Holy Gboft is the
K::) to it i are you in the new birth as you fay, then there is no need
of fuch hard feeking, with fuch hard labour j feck onely Ghrift in
the Manger, in the dark Stable, when you finde him, then you (hall
indeed find w here1 he fitceth at the righ, hand of God.

1 1 1. 'Searching onely doth nothing-, the Phylofohers Stone is a v
very dark difefteemed Stone, of a Gray colour, bur therein lyeth the
higheft Tinfture } would you fearch out the Myfterium Ma^mmt
then take before you onely the Earth with its Mettals, and fo you
may well finde what the Magicall or Cabalifticall ground is.

112. The deep and Myfticall numbers, which other wife no man
is able to fathom or finde out, lye all in the Myftery j but hee that
findes it, fearchcth not after the numbers, he taketh Gold for Earth",
and doth as one that hath a coftly Treafure lying in an obfcure place*,
theManger and fwadlingcloathsof Chrift are more acceptable to him
then the whole World with its Figures f_ or externall pompe, and
glory ] he hides the Numbers themfefoes, for the outward Kingdome
muft accomplifh its wonders.

113. Wherefore fhould the earthly Myftery, be unvailed before

the time ••> enquire of the * Magifts, who have underftood the hea- ¥
venly and earthly Magi* '•> wherefore they have kept the Tmflure v
fecret, and not revealed it j there is no other caufe at all, but that \
the World is not worthy of it -, fo likewife it is not worthy of the
Numbers of the Myftery.

114. Therefore God hath hidden them from us, that the earthly Note.
Myftery might accomplifh and fulfill all its wonders on us -, and that

all the Violls of Gods anger be poured forth on us -, how can a man
undertake to reveale fuch fecret things without the confent of the My
ftery •, indeed he tampcreth about the outfide of the Myftery, but
if he comes in he muft have the will of the M yftery.

11$. The outward inftigation to manifeft and rereale the Myftery, \
proceedeth from the Starrest for they would fainebe freed from \
vanity, and they drive mightily in the MigicAtt Children to mani-
t citation ', therefore we muft prove and examine the inftigation,
whether it proceed from Gods light, from Gods fpirit, or from the
Dominion or Government of the Start.

116. For Gods fpirit fpeakcthplainely of his Myftery, he onely
declareth the Tnrb<t, and Jetteth the Numbers alone •, he hath once
figned, and fealed the Myftery, with the might of the firft Principle
in the Seven formes of Nature to the wonders of God -, and againc
he hath figned it in the Love in the humanity of Chrift, with the
Sevm gulden Ctndleftkkj and lights -, and therewith hce cominoes

K unt'til

66 Tbe Fourth

unrill the judgement ; each number mamfcfts ic felfc in its wne Age j
no creature hath power to manifest the fame, for he that hath ir,
dares not; clfe he tranfgrefiieth the Magicall order, and becomes a
loathing to the iMyftcry.

i 1 7. And therefore the Prophets, and alfo Chrift himfelfe have
Note. fpok^n all in Parables, after a Magicall manner j and even to this
day none who is capable of the Myftery dare fpeake otherwife, nn-
x Jelfe there be a peculiar purpofe of God , that the tfumber fhall bee
plainely revealed-, as Daniel who did ciearely denote the time of
Chrift with hsowne Number ; he had command fotodoe-, this I tell
you fyncerely and in all faithfulnefie, alfo in right Chriftian lore to
wards you, net out of contempt, but from my knowledge and gifts,
Teeing you defired it of me ; I have given you a fhort hint , what
you are to doe herein, and entreat you to looke upon it in a Bro
therly way.

1 18. Bat yet what I anfpble to ferve you in, with my few gifts,
if you fhall further defire, it fhall be done with a good will ; pro
vided, i fhali perceive you are in good earneft , and that it fhall
fcrve to the honour of God, and the welfare of mankinde ; and (b
I commend you into the Love of Jcfut Cbrift.

Dated, Gerlit^ i^of
*s*ugufl , ANNO
DOM: i 620.

. . r~*r,

Another

— - — ~— — ,

. . . • •

T6t rt/W Epifh,
ANOTHER

LETTER

TO

P A. U L K E Y M:

: .

Concerning the way to true

Knowledge, and the Regeneration

in C H R I S T :

,

Likewife concerning the thoufind yeares

Sabbath 5 and how the Myfteries in the
Revelation are to be under flood.

h:

Our Satiation in fbrif Jeftu.

*

I. AuflB»^Na»^SiAORTHY and much refpefted

Sir* and in Chrift beloved Bro
ther i I have received your lift
Letter, and therein I have once
more nnderftood, and well obfer-
ved your zealous inflamed minde,
in your intended labour, and hard
Study i and then your atjxious
carneft defire after the light of
the true knowledge thereof i and
thirdly , the great rhirft after the
foantahieafld well-fprinj; of Chrift, wherein the minde is refrefhed,
quickwd, comforted, fathfied, andappeafed •, and confidering that
I am a Servant to my Brethren, and no lefle then a Debtor in the
Love of Chrift to them ^ therefore I fliall in the fame Love.fhew and
impart to yoti wlwt I know, and what is given to toe j feeing yow
defcre alfo reqoireth U.

_ a a, drift

6$.. Tt>e fifth Epift/e.

2 • -Chrift fa'td, I am the vine, yc are the branches, hethatabi-
deth in me, and I in him, fhall bring forth much fruit •, for without
me you can doc nothing i alfo he that abideth in me and [ hath ]
my wordes [abiding 3 in him, hce bjingeth forth much fruit j
herein lyerh the whole gtound, and ic is the onely root qar fpring to
theFouncaine wheneeche Divine undemanding floweth j there is no
other ground to the true and reall knowledge in the wifedome of
God , no other feeking* ftudying, or fearching doth availe, any
thing.

3. For every fpirit fearcheth onely its owne depjh •, [or reachcth
no further then its owne natural! capacity orinftinft] andappre-
hendeth that wherein it doth enkindle its fclfe i and though it doth
fearch in its owne enkindling , yet it finderh no more but a type or
reprcfentationof things like a fhadow,er drcame-,it is not able to be
hold the. Being it ft] fe j - for i f it would fee the Being, then it muft be
in the Being, and the Being iii it j that fo ic may be capable of the
Being, and fee really iq the Being it felfe.

4. Now then,fceing that we are dead in Adam to the Divine effence
and are become blind and eftraaged •, we have no power in us as from
/* ourfelves, we know nothing of God in our Reafsn, but onely the hy-
ftory, that there is a God, we doe neither feele his power, nor fee his
light, unlefle we returne, and become like unto Children) which
know nothing but are guided, and ruled ', and as a Child lookes up
on its mother, and longcth after her •, and fhec alfo cherifheth, and
bringeth itup; fo mutt the externall reafon be blinded, beaten
downe, and quite quafhr.

f. And the defire muft refigne, and caftit felfc into the grace,
and Love of God, and not reguard the oppofition, and contradiction7
of the outward reafon, which faith, it is nothing fo\ God is afar of i
you muft fearch, meditate, and reprcfcnt him onely to your felfe by
you; apprehenfion s you muft feeke after his will , how he hath
* ffsvp he hath revealed himfelfe ', * fo he will be knowne, and no otherwife -, thus
revealed him- the external!, hy ftoricall, Aftral 1 reafon doth judge*, and ic ruleth alfo
felfe in h'K the whole World except a very fmall number of Gods Children.
Worfl. . 6- Chrift (aid, you nwft abide in ms i for without me ym can doe

nothing ; you can neither know nor fearch out any thing really, and
fundamentally of God ? for he that cometh to me > him I will in no wife
caftwf, in me ysu {kail bring forth much fruit; mv? every branch groff-
tth on its owne tree i and hach the fap, power, influence, ver tue, and •
property of the tree* and beareth frnit according to the quality, -
kinde, and property of the tree.

7. Thus Hkewifc he who defireth to be taught of God,and to have
Divine knowledg^muft ftaod in the tree whereinto God hath engraft
ed us thro jgh, the &tgene.rmm j he muft have .the lap and vertue of

the

The Fifth Epiftle.

the tree, elfe he bringech forth ftrange, unfavory, wild fruit, which
hath not the taft and relifh of the good tree •, we muft become like
unto a Child which underftands nothing > but onely knoweth its
mother, and longeth after her.

8. We muft drink of the new milk of Chrifts Incarnation; that
fo we may be made partakers of his flefh, and (pine j his vertue, and
Tap muft be our vertue, and fap > we muft become Gods Children in
Divine Eating and Drinking.

9. Nicodemus faid ', Hove can it be that A m<m Jhsuld be borne againe
in bit eld age ? Yes good Nicodemw i and good externall earthly
Reafon, how could it be that Adam who was a perfeft Image of God,
did perifh in his perfection, and became earthly -, did it not come to
paffc by Imagination, becaufe he induced his defire, longing, and luft,
in to the outward Aftrall, Elemental], and earthly Kingdome f_and
did let his mindc upon the Dominion of this World 3 whereupon
he in his defire, Juft, and imagination , was forthwith impregnated!
and became earthly > and thereby he fell into the deep of the ex
ternall Magia ; and thus it is alfo with the Neve birth.

10. Through Imagination, and an earnefl ferioiu deftre, we become
againc impregnated of the Deity, and receive the New body in the
Old -, the New doth not mix it felfc with the Old •, like as Gold in
the groffe and rough ftone is quite another thing , and hath anther
Tintture and fpirit, then the rough matter in the rtonc > thus alfo is
the New man in the Old , the rough ftone knoweth nothing of the
Gold j and fo likewife the earthly Adam knoweth nothing of the
Divine heavenly Adam\ and therefore there isftrife in Man, and
Man is contrary to himfelfe.

11. The earthly Adam will fee, fcele, andtafte, but he receiveth
onerya ray, type, and twinckling reflex from the internall Man-,
where he indeed at fome times tafteth fomewhat of the Divine Man,
but not eflTentially ', but as the Hght of the Sunne dofh difperfe} or
fwallow up the fad darknefie, fo that it appeared! as if there were
no darknefie more at all j and yet the darknefie is really hidden in
the light, which againe is manifeft when the light of the Sun with-.
draweth.

12. Thus oftentimes the New man doth in the Divine Power, \
fwailow »p the Old, that the Old man fuppofeth that he hath ap- \
prehended the Deity, whereas he is not capable of that eflence, but

the fpirit of God from the Newman doth palTe through the old -,
but when the fameentreth againe into its Myftery, then the Old
man knoweth not what hapned unto it , bue it feeketh wayes to
come to God, and fearchcth after the purpofe and will of God -,.and
yetfindcth nothing but invention, fiftion, and opinion, and icis
tcry zealous in its opinions, andkaoweth not what it doth, it find-

eth

The fifth

<th not the root •, for it is not capable or worthy of It y tnd thU
fhewtth that it muft dye and fenfh.

15. But the New man, which inancarneft ferious will tnd pur*
pofe, arifeth through Imagination [_ or the trTe&uall operation of
true Faith ] abidethftedfaft in the reft of Chrift, even in the Tree
( which God the Father by his motion> when he moved himfclfe the
(econd time according to his heart , didjingraft into the humane
foule ) and it fpringeth forth in the life of God, and doth grow and
flour ifb in the power, vertue, and Tap of the Divine ElTentiality, in
Gods Love -, this recciveth Divine knowledge and skill, not accor
ding to the meafure of the externall will , what the externall man
wi li know and fearch out , but according to the meafare of the in-
rernall Heaven •, the internall Heaven doth enkindle [ and enligh
ten ] the externall, fo that the underftanding or intellcftuall faculty
of the foule doth comprehend, and underftand the externall.

14. For God who is a fpirir,and allb a Being,hath rranifefted him-
felfe by the externall World in a fimilitude , that the fpirit might
fee icfelfe in the Being efitntially, and not fo onely , but that the
Creature likewilenvght contemplate and behold the being of God
in the Figure> and kno*- it.

15. For no Creature is able to fee the Being of God without it
felfe ', the fpirit feeth God in the Eflencc and Luftre of the Majefty 5
and the fame Itkewife ir> its felfe, andirsowne fellow creatures like
it felfe ; for God is himfclfe the fpirit of all Beings ( underftand of
heavenly Beings ) fo that when we fee the Divine Creature, then we
fee an I mage or iikenelfe proceeded from Gods Being ; and when
we fee the will and working of that Creature , then we fee the will
and working of God.

1 5. Thus alfo is the New man borne of God; what it willeth and
doth, that is Gods will and worke, its knowing is Gods knowing, for
we know nothing of God without Gcds fpirit.

17. The externall cannot fee the internall, batif the internall
draweth the externall by a glimps \_ or ii)fluence of light in its owne
Idea or fpeculation ] into it felfe •, then the externall apprehen-
^eth the mirrour or refemblance of tfe internall for an inftruAion
and direction, to fhew that the external! World taketh its rife and
originall from the internal), asd that Our worket- fbAll follow win
the Myftery ; and that by i he feparation ot Gods judgement; by the
fire of the Principle, they fhall be fct into the eternall World.

18. To which end God hath created Angels, and Men, namdy,
for his deeds of Wonders , that the wifedonje of the Divine Power
might appeare, and that God might behold bimfelfe in the refeoi-
btances and Ideas cf the Creature^, and have joy in himfelfe with the
Beings created out of his owne wifcdome.

i$. Loving

The Fifth Epift/e* 71

ij. Loving Brother, take it not ill>that I fpcak roandly to you j yoa
complaine that you are not alwayes able co reach, comprehend, and
keepe the Divine Myfteries '•> and moreover you fay that many time*
you get a glimps of them j and that my Writings are bard and diffi-
calt to be underftood of yob", 1 wil therfore (hew unto you, according
tp the power and ability that I have received from God, how the
being of your hidden Myftcry ftandeth,which at prefcnt you are not
able touuderftand.

20. Your meaning, and will is to keep [_ the light of the My- V
ftery j in a continued ftedfaft comprchenfion •, this is the will of
the extern*!? World in you, it would faine be capable of the Deity,
and be freed from vanity ; but the fpirit of the externall World,
muft ftand in continuall travel!, and earneft Seeking j for by its feck-
Ing it findeth the wonders of its owne Mugm, namely, the Type and
rcfemblance of the internall World.

2 r. For God doth not alwayes move himfelfe, but the bnging^ and
eai neft travelling of the Creature movetb the M)jlery,thit the Image,
or Idea of the Divine wifedome may be fought and found j there
fore Chi iftcommandeth us to Seek?* and knock.', andwithall, pto-
mifeth to give us the Pearle or Jewell in the ffdtjng>

2 2. Thp cxf email WoilJ likewife is of God, and from God, and
Man is to that end created into the cx'ernall World, that he might
bring the externall Figures into the internall > that he rhighc bring
the end into the beginning.

25. The more man longeth after God, and the more he panteth, \
and runneth after him, the more he commeth out of the end into the y
beginning > not oncly to Gods wonder, but to his owne edification,
for the twig of the Tree continually thirtteth afrer the fap and ver-
tueof the Tree, it travellcihin defire after the Tree, anddra\vcth
its fap and influence into it , and fo thereby it growethup to be a
great branch •, thus the anx'tous hunger, and ejroeft longing in rhe
Humane M)fterj draweth the Kingdoms o^ God into it felfe j of which
Chrift fa yd, The Kingiiwie of Heairettfufaeth I'ioJenct, aid the violent
tufe n by force to themfclves.

24- A Being or Efience that is no: attraftive, canaot grow up,
or get a body to it felfe, but it ftarverh and pineth away ', as we frc
the fire of the Candle draweth, or attrafteth chc fat into ic felfe. ynd
deyoureth it. and yet it aflfordeth from 'us devouriRj, a mining lifthr •-, £

thus k is with Man, he is (liut up, and enclofcd (Ivith his firft Divine *firfu> tCJV
Elkncc ) intlic da;kntfle of death ••, but God hath againe opened /nij-^Mfi,: .
thp Ome to the (pule in Chrift.

25. Now the poore cap:ivated foule is t'vs very hungry Mjficall \
fire, which doth aga ne attrjift co it felfe out of the Inc<trn4inn,bf
Chrift the Divine difctofed Eiknte j and fo it fcedcih on Gods Be
ing,

7»

Tbt fifth Epifttt.

inland takethitintoitfelfe, and from this f fpiritaall and eflen-
tia!l ] eating, confummg,ordigeftin$/ir givethTortha body of lighr,
which is both like unto, indexable of the Dciry j thus the poore
foule becomes cloathcd wich a body of light, as the fire in rhe Can
dle, and in this body of light it fiodcth reft •, bist in the darknefie
of this World f in its earthly carkafle and cloathing of c.lay, wherein
the Curfe of God, and all evill inclinations and falie defires do ftick]
it hath anguifh, and trouble.

3.6. But now feeing it is fo , that it hath with Adam put upon it
felfe the earthly Image, it muft therefore beare the fame', as the
fireof the Candle mult uke its burning light from the darkelampe
of fat i if it had with Adam abode in Gods being, and had not puc
on the earthly Image, it needed not to have borne the fame , buc
now it is bound to beare it.

27. For Saint Paul faith, To whom you give jour fefaes at Servants
in obedience, b'u firvants you are '•> beittofinne, unte death, or tt the o-
bedience of God, unto righteoufnejje : Now feeing the foule hath puc
on the earthly Image, which worketh nothing but fruit to death, and
hach yeelded and devoted it felfe a fervant to Sin, it is therefore
now become the finfull fervant of death.

28. Wherefore is it fallen in love withaftrange Matter that do-
raineereth over it ? Had it but remained a childe, and had not luftcd
after the Tree of knowledge of good and evil] ; it needed not .then
to have beenc in fubjeftion to both Governments , bat tieing it
would be as God in love,and anger, according to both the Principles
of Eternity, thereupon it muft now beare the Image, and undergoe
the force and fway of both , and fo endure the fire-burning {_ thie
curfe and anger of God enkindled in the divided properties of Na
ture 3 till the day of Separation.

ap« Therefore its called a bearing of the Crofle , for when the
Magicall fire arifeth , it maketha Crcfie- like- birth', and the one
forme of nature doth prefie, and quite pierce through the other ',
that is, the one is contrary to the other, as fweet againft fourc, (harp
againft bitter, and the fire againft them all.

30. And if the foule had let the body of light be onely Lord and
Mafter, and had not imagined on the externall Kingdome of this
World ( that is, on the fpirit of the great World in the Starrcs, and
Elements ) nor lufted after the earthly fruit •, then the wrath [ or
the working power of darknefle in the Curfe of God , which is the
departure of his love from a * Being ] had been as it were fwallovr-
edupin it; [and would not have becne manifeft or apparent 3
there would not hare been any fenfe , perceivance , or feeling of
the fame j but feeing it is departed from the mceknefie of the light
and gone out of the love of God j there /ore it fceleth now the wrath,
or burning anger of the eternall Nature- 31. And

7ht Fifth Epif/e.

31. And therefore it muft worke, labour, and endeavour to ob-
taine the light againe -, whence it is that the life of man ftandeth io
fuchanguifh, inpainefull fceking, in continuail abftinence, and re
pentance i it earneftly dcfircth the Divine Reft, and yet is held back
by the wrath of Nature.

37. The more the life dcfireth to fly from the wrath [[or fierce- v
nelie of Nature 3 the more jlrmg and vehement theftrife growcth- \
in the life, betides that which the Devill by his poyfonfull Incanta
tions , Magicall imaginations , reprefentations , and infinuations ,
doth ftirre up, and bring into his Neft [being the Centre of the
foule ] he continually reprefenteth before the foule , the Magicall
Image of the poyfonfull Serpent, that the foule might ftill imagine
upon it, and kindle or inflame it felfe in the poyfon of the fame,
which daily commeth to pafle j and thus the fire of the foule becom-
meth an evill poyfonfcll burning brirnftony-fire.

33. Yet if the foule departeth from the Serpent- like Image of V
the Devill and rejetf eth the evill earthly Tree £ whereon the Ser- V
pent hath cunningly twin'd himfelfe 3 which Tree is Pride, Cove-
teoufncUe, Envy, Anger, and Falfhood ; and longeth not after it,
but maketh it felfe as it were dead in this Figure, as if it knew no
thing of it •, and cafteth away the very concupifcence and imagina
tion it felfe •-, and defireth onely the love of God fubmitting it felfe
wholly to Gods will and working, that he may be onely its willing,
working, and doing ; then the Divine light beginneth to fhine in it,
and it obtaineth an eye of the right feeing, fo that it is able to be
hold itsownc natural! forme and feature, whereby it fteppeth into
plaine, downright, and meek humility.

34. It willeth nothing, it alfo defireth nothing, but refigneth, and \
cafteth it felfe into the bofome of its Mother -, like a Childe that \
defireth nothing but its Mother, inclining it felfe to her, and long
ing onely after her i it doth not much efteeme any Art, fubtill
Reafon, or much knowledge *, and though it knoweth much , yet it
isnotpuft up, or elevated in its owne conceit by its knowledge ,
but leaveth* and refigneth the knowing, willing, and working ,
wholly to its Mothers fpiric, that it might be both the will and
worke in it.

3$. I fpeak according to my knowledg, that the Devill in the po
wer of Gods anger doth continually fhoot againft, and oppofe this
pretious fprout of the foule f_ or noble twig of Divine light, and
love, fpringing forth from the Tree of life, Chrift, within HI, and doth
caft vaine infinuations, falfe defires, and earthly imaginations j after
the root of nature, that is, after the formes of the fire- life in the firft
principle \_ te enkindle them in their owne naturall working pro
perties, which arc fclfe-pride, covetoufneflie, envy, anger, falfhood,

L hypocrifie,

74 Tbt Fifth Epiftk.

hypocrifie, luft,^Tc. ~] and would continually by all Meant? quite de-
firoy the prerious fprout [or noble twig of grace ] He continually
fhooieth his tvill poyf'.Trfull raycs into the foules Magicall fire with
eviil lufh, concupi'cence,ir.d thoughts » and rniniftreth ftrange mat
ter or fuell to the foules fire to burne or feed upon, fo that it might
by no ineanes attain to a fhining light ••, he quenchcth, fuppreffeth,
and h'mdreih ir, that h'fi Kingdorre might not be knowne.

36. But on the other fide, the noble trvjg defendeth it felfc, and
will none of the tierce darke, and-wrathfull fource j it arifeth, and
fpringeth foith like a plant out of the wild eartty yet the Dcvill ftjti-
veth contnually againft it.

37. Therefore my dearly beloved freind there is fuch ftrife, and
contention in man ; and hence he feeth the Divine light as in a mir
ror, and fame times he g«t reth a perfeft glimps thereof , for as Jong
as the twig of the foule can defend it felfc againft the poyfon of the
Devill j fo long it hath the fhining light.

38. For when the Magicall fire of the foule recciveth the Divine
j efferjc^ ( that is the divine body, Chrifts flefh ) then the holy fpirit

doth apparently arife, and glance forth in the foul as a triumph, as he
goeth forth from God the Father through the word or month of the
lonne (that IF, from the Heart of the facred Ternary) out of the
Divine efientiality; and thus he gocth or proceedeth forth out of the
being or etfence of the noble lilly-twig, which fpringcth forth and
groweth out of the fire of the foul? which (liHy-tw'g) is the true
tmAge of God,for it is the new-born or regenerated fpirit of the foul,
the fpirit of Gods will ; the Triumphing Chariot of the holy fpirit,in
which he rideth into the facred Ternary into the AngeJicall World.
?p. Ar.d with this twig, or Image [of God renewed in us ] as
is before mentioned j we are in Chrift without this World, in the
Angelicall World, of which the old Adam hath no underftanding,
or perccivance •, alfo it knoweth it not, as the cough ftone knoweth
not the Gold, which yet groweth in ic»

The Gtite of \be true kjiwkdge of the Threefold //£.

40- Man is the true Similitude or Image of God •, as the pretious
' / man JMofes ttftifyeth j not onely ari hartWy Image { for the fake
whereof God would no< have become man, and put forth}unire, and
efpoufe his heart and fpirit [in deepeft lore] after the fall unto
it ) but he is Originally out of the Being t f all Beings , out of all
the three Worlds Vi^. out of the mnermoft Nature-world, which is
alfo rhemoftoutw aid •, and is called the darke World, whence the
principle of the fiery Nature takcth its rife j as is declared at Urge
in »y Booke of the threefold lift.

41. And

The Fi

I

41. Antf fecondly he is oac of the light, or Angclicall World, out
of the true Being of God > and then thirdly, he is out of this exter-
nall World of the Sunne, Stars, and Elements •, an entire Image of
God, out of the Being of all Beings.

42. His firft Image flood in Paradife, in the Angelicall World',
bu: he lufted afar the cxcernall World ( that is after the Aftrall and
Elemental! World ) which hath fwallowed up, and covered the pre
cious Image of the internall Heaven, and ruleth now in the fimilitude
as in its owne propriety.

4?. Therefore 'tis (ayd, You mnft be borne againe , or elfeyw cannot
fee the Kin&domeof God : And therefore it is that the word or heart
of God entred into the humane Effence , that wee with our foule
might be able in the power of the word, or heart of God, to beget,
and bring forth againe ouc of our foule, a new Twig or Image, like
unto the ftrft-

44. Therefore the old Carcaffc muft rot, putrifie, and perifh -, fer
it is unfit fot iheKingdomc of God, it carryeth nothing bat its owne
Myftery into us fir ft beginning •, that is, its wonders and worker,
undcrftand , i» the Eflence of the firft Principle , which is 5m-
mortall, and incorruptible ', being the Magicall fire of the foule.

45. And not this alone , but he nauft bring and unite the Eud
with the Beginning ••, for the externall World is generated ost of
the internal}* and created into a comprehenfible Being ••, the won
ders whereof belong unto the Beginning, and they were knowne
from Eternity jn the wi/edome of God •, that is, in the Divine M<t-
gia. i not in the Being or elVentiality , but in the mirrour of the Vir
gin-like wikdome of God, whence the Eteiwll nature doth alwayes
arife £or take its Originall j from Eternity.

46. And to this end, the poore foule ftandeth in ihe prifon of the
Aftrall and Eleaientall Kingdome, that it might be a Labourer , and
reunite the wonders of the external! Nature with the light World,
and bring them into the beginning •, and though it muft now be
brnifcd aad prefled, and endure much, yet it is the Servant in Gods
Vineyard, which prcparcth the precious Wine that is drunk in the

of God, ic is the onely caufe of the underftanding, that the
: workech in the Myftery, and man'ftftech and bring«h forth to
light tUe hidden wonders of God, as we fee ptainely how man doth
fcarch out, and * reveale the wondeis of Nature. * Or, Br/«g

47- Therefore we muft not be amazed, and ftrangely perplexed, forth.
when as many times the noble Irsage is hid, that we cannot receive \
any rtfcefhment or comfort •, but we muft know, that then the poor
foule is pot into the vineyard, that it fhould worke and bring the
fruit ^tobefet] upon Gods Table.

48. It hath then a Twig or Branch of the wilde Vine given unto

L 2 it,

7*> Tt>* fifth Epiflle.

it, it muft trim , and drefle that , and plant it into the Divine,
and Heavenly Myftery, it muft unice it with the Ringdome of God i
this is to be underftood thus.

49. As a plant, or grift that is fet, doth worke fo long till it
putteth forth its branches, and then its fruit •, fo muft the twig
Q gdfr, or fcion ] of the foule, which ftandeth overfhadowed in a
dajkc valley, continually labour that it might come to bring forth
fruit, which is, the noble and precious knowledge of God, when
the fame is growiie in it, that the Soule kjiwt>eibGodt then ityeel-

* Inanitions cjec'1 'cs k'rc ^ru'ts» wn'cn are good * Deflrines, Work?*, and Verwes J
er admm'tionr. *c ^adeth to the Kingdome ot God, it helpcrh to plant, and build,
the Kingdome of God •, and then it is a right labourer in the Vine
yard of Chrift.

50. And thus that of which I teach, write, and fpeake, is no-

/ thing elfe, but the fame which hath btene wrought in me •, other-
wife I could know nothing of it, I have not fcrap'c it together out of
hiftories, and fo made opinions •, as the Babilonieall School doth,
where men Eagerly contend about words and opinions j I have by
Gods grace obteined eyes ofmyowne, and am able inmyfelfeto
worke in Chrifts vineyard.

51. I fpeake plainly, and freely, that whitfoever is patcht toge
ther from Conjecture, and opinion ( wherein man rumfelfe hath no
Divine knowledge whereupon he makes coHclufions ) that [ I fay^j
is Babel, an whoredomc , for conceit, or thinking muft not doe it 5

. yea not any opinion, or conjefturall apprehcniion, but the know
ledge of God in the holy Ghioft.

$2. The Children of God have f/>s^n, as they were driven by the
holy fpirit -, they have planted many and divers Trees, but they all
ftand upon one root, which is the internal! Heaven, none can finde
the fame unletfe he likewife ftand upon the fame roote, and there
fore the external! Heaven cannot finde them out or explain them
by art.

52. The words of the holy Children of GodVcmain as a» hidden
/ Myftery unto the Earthly man \ and though he thinkes that he un-

deiftandsthem ', yet he hath no more then adarkefome [hyftori-
call ] glimps of them i as we fee now adayes how men doe wran
gle and contend about Chrifts doctrine, and worfhip, and fight a-
bout Gods will j how he muft be ferved, whereas he is not ferved or
worshipped with any opinion, bat in the fpirit of Chrift, and in truth
men fervc God.

5*4. It depends not on what ceremonies, and manners wedoe
nfe, every one laboureth in his worke, and gifts, from his ownc Con-
ftellation, and property, bat all are driven, and lead Lrom one, and the
famfyirit, ocher.wife God fkould be fate, and mealurablc, if the gifts

were

F/ftb Epiftle.

*-ere ondyorc •, but he is a raeere Wonder, whofoever apprehends
him, he walketh in his Wonders.

55. This I doc impart unto yon in all fyncerity, out of a true
Chriftian zeale, from my Fountaine, Gifts, and knowledge i and I

doe exhort you to * undei ftand u in ^ right fenfe as it is meant i I * Or, Take*

doe not extoll, or fct up my felfe » but I fpcake brotherly to your

nVmde, to ftirre you up and to comfort you •, that you fhould not

thinkc the yoakor Chiift to be heavy, when oftentimes the externall

man doth cloud the internall, that the poorc Soule mourneth for its

Image, which yet is purified, and truly begotten, and brought forth

under Tribulation [_ and the Croife of Chriit 3 i* is even fo with me,

and other Chriftians befides, thinke notftrange at it.

56. It is very good when the poore foule is in Cou.bate , much
better then when it is miprifoned, and yet playeth the Hypocrite,
and maketh devout fhewes ; it is written, That all thingf {hall jente for
the befl to them that love God.

$ 7. Now when the combate of the foule doth arife, and proceed,
that it would faine fee God, and yet cannot at all times attaine the
fame j then know, that it fighteth for the Noble Trqhse, of which
the externall man knoweth nothing •, yea the fpirit of God fighteth
in the naturall foule, for that which is fupei naturall, that fo he may
lead the Creature into God •, hte would alwayes faine Crowne the
foule with the precious Image, if the blindeReafon would but give
him roome, and fufter the underftanding to Cooperate.

$8. We muft labour and ftrivc againrt the excernall Reafon, and
alfo againft flefh and blood, and vi holly oppole tF:c aflauUs and ob-
jeftionsofthcDevill, alwayes breaking them and cafting them a-
way, and refift the evill thoughts, motions, and Influences, and efteftually
[ with our whole foule j with prayer, fupplication, or internall re- .
fignation,preffe into Gods mercy.

59. Thus the precious graine of Muftard-fecd is fowne, whkh
if itbcwellprefervcd, becommeih great like a Tree, upon which
Tree the fruits of Paradise doe afterwards grow, on which the foule
feedeth, when it will Prephefie, and ffeak? of the 'Kingdwne of God -,
when as it beholdeth the Divint Magiay even then it fteaketb rf the
Wonders of God.

60. For the Being of God is undivided, it needeth noc any room
or place, batitarifeth f_ moveth, and flyeth ~\ in the (f hit of ttn-
derftanding, as the fplendor of the Sunnc in the ayre •, it fhooteth, or
glanceth into the Image, like lightning , whereby the whole body it
oftentimes enk$ndltd> and enlightntd*

6 1. Moreover know that we in this IHedre labourers and not idle V
pcrfons, for the birth of life is acontinuall ftrife and labour -, the
more we labour in Gods Vineyard, the more fruit we fhall obtaine

and

7 8 rbe Fifth Epiflig.

and eternally enjoy j and it maketh for our owne edification , for
our labour remaincth in our owne Myftery to Gods deeds cf Won
der, and to our owjie eternall Crowne and Glory before God > as in
my other Writings is fet forth ar large.

62. Concerning the* Sabbath in this World, of which you have
written, and ftill continue in the fame opinion, the knowledge and
underftanding thereof is not given ro ine •, alfo 1 doe not know how
iherc can be any perfect Being in ihe Tormcnt-houfe of the Starrcs
and Elements i I cannot findefuch an uncerftanding thereof in the
Nyftery, being the lirft man was not able to ftaud, when the heaven
ly Governour did rule in him, but was overcome by the Kingdome
of the Starres and Elements', Might it not therefore be ftill dan
gerous ?

63. When we confider the poffibility and the impoffibility there
of in the Myftery, it doth then appeare , as if there would be no
Sabbath in the fad and forrowfull Mirror of the Divine Being, for
the Dcvill is a Prince of this World, and though he fhould be bound
for a thoufand yeares in the datke World, ytc the fierce wrarhfull
Starres, and alfo heat and cold, have their rule and predominance
in this World , and this World is nothing elfe but a Valley ef
Mijery.

64. Now if the Dominion of the Starres fhould not reach us, or
have any influence upon us , then we fhould not be in this World,
but in Paradife, where no -ieked man. could oppofe us, or fee uf,
for in Paradife we are fwallowed, or Chut up in God,

65. As little as we with our earthly eyes fee the Aingels, fo little
likewife fhall a wicked man of this World fee a new (^regenerate J
man in Chrift •, whenweattaine the new man in Chrift, then we arc
( as to that new man ) already in the Sabbathj and doe onely wa'rte
for the Redemption » f thstwi^cd earthly life.

66. For we are with Chrift in God, we are together with him
planted into his death •, weareinryed ID him, and arife with the
new man out of the grave with him. and live eternally in our owne
Beitig or Efiencej undcrftand, in his corporiery j we are with and
in Chrift, in God, and God in us ••> Wiiere fkould wee then keepe
Sabbath ? Not in this World, but in the Angehcall World , in the
light World.

6"]. And if the wicked fhould be tormemed for a thoufand years
in trrs World, then the place [of this World ] ronft be traafl&ted,
or withdrawne inro the darke World •, for in this Solar World ihere
is not yet any Helliflj Torment ', but if the Sunne were taken away,
then ir would be lo indeed j and then the wicked would be yet far
fcparated from the judgement ', a.nd there would be a GuJfe of a
Principle interpofcd and fixe.

68. Moreover

'U/1

The Fifth Epift/e.

<58. Moreover God is not a God of evill, that defircth revenge, or
Tornaentj "that he fhould out of his vengeance, Torment and plague
the Wicked a thoufar.d yeares before the ludgment j the wicked
Tormentcth himfclfe in his owneLifes- birth i the one forme of life
is enemy to the other: And chat fhall be indeed his hellifh Torment',
and G<'d hath no blame in it.

69. He hath never defired the fall of man ', but the wrathfull
Nature gotc the upper hand and the fpirit of mans will (which is
free, as God himfelfe ) did freely and willingly yeeld icfelfe up into
the Combate, fuppofing to donvineere, and rule.

70. It was out of pride that the Devill fell, and man alfo i if
they had ftayed in humility, God woold have continued in them', but
they themfelyes departed both away from God i but God did fo ex*
ceedingly love mans Image, that he himfelfe out of love did re-enter
into the Image of man ••> why fhould he then defire his TOI-
ment ?

71. In Gcd there is no Evill defire, butfcz; wrath which is the "4
dark World is a defire of cvi II, and deftruftion which hath brought

the Devil!, and aflo man to fall ', the dark^World caufed the Devill to
fall; and the externull wra'bfuti Native caufed Man to fall j and
yet both thefc are tyed and bound one to another j which we
fhould well fee, and feel, if the fun were taken out of rfrs World.

71. Therefore I yet fry j that the righreons keepeth Sab!<ath in
Abrahams bofome, in Chriftsreftj for Chnit lu;h dcflroycd tfre
wrachfull death for us, rhat held us Captive •, lie h rh < pcned i:fc i
that we in a ne-v man arc able to fpring forth, bioffo.T.e, and reft in
him.

73. But the old man of the Srarf, and Elements muft abide in his
ownc Region, in htshoufeof Torment ai.*i mifeiy, till he be< .m-
mitred to the Eartli ', and then all paifcth into irs.o^ne Myftery
again ; and the fouk abidcth in its principle till tb; Judgement
o?Gcd •, \--here G -;d fhil! agiin rnrATe,and enkindle the Myiteiy j and
then evey thing Sevtrcth it fclfc into itsowne property, Each wor'd
fha!I rak in ifs owne harvcft, be it good, or bad ', it fhall part it felfe
as light, and darkneffe-

74. And therefore I doe entreat you wholly asabrother, and a \
Chriftia i, that you would he plc-afed to have a care that you ty$re-
bcnd the Sabbatb in :he Reft ofCknft i and be notfo mr.ved by the
enkuidiing of the Ip'r't, | or fervent irrigation of your mindc ]
butfejrch whether you be able to grounj rhe fime'ni the light of
Nature i ify u l>e able to g.ound, and reach it in the I'ght of the
Eternall Nature > then indeed you may gee on; bu: fhew it rs

plaincly

$o The Fifth Epifltt.

pJa'tnely that we may fee it, elfe ou mii.dc will be Kifaritfed, uriefie
it findes the ground.

75. It is not to be proved w'uh Scriptures, which might be
fecmingly allcadged for ir, they £iVe as ••• =!l the contrary, and may
well be otherwjfe ap^lyed, if my minde had not turned it felfe
into the LOVE and REST of Chrifi , I would then fhew
it yon after the faftiion of this prefent Controvciiull World.

76. The Revelation is fpiriruall, and coucheth or fticketh deepc
in the Myftery ; it requires an high illuminate minde, and under-
ftanding, which hath Power to enter into the Myftcry of God i it
fpeakfth Magically: There belongeth likewifea Magicall underftan-
ding about it ', on this manner I rinde not the Magicall apprehen-
fi°n» fonihatisan Hyftorhall apprehenfion.

77. He i hat will fet upon the Heavenly Mngiat he muft know the
Heavenly Figures of the forme of the intcrnall Heaven : Vi^- The
Centre or lifes-Circle, whence all Beings doc arife, whence this
World is produced •, if he hath not the Magicall guide in him, then
let him not meddle whii tie heavenly Figures, or elfc Turba Magna,
hath power to Spew him out of the Divine Magia.

78. John the F.vangelift, or whofoever wrote the RneUtion, knew
the Figures of the Divine Magm, and though he faith that he was
ravifhed in the fpirit and it was fhewen him i yet they are Figures
which remaine in the Divine Magia, and though they be revealed,
yet thereto belongeth fuch a -V^J/?, who underftands Tkefaurmefa
L the little Treafury of Wifedomc or Cabinet of the Divine
Magm. 3

79. He muft underftand all the Three principles with their Fi
gures •, and then he hath power to open and reveal them, elfe his
labour [ writings or expofitions ~\ fall unto the Turbtt ; I fpeakc
lyncerlyj ifyoupleafe, read my Booke of the Three fold life aright,
and there you fhall fade the root of the Magia •, although there be
other much deeper extant, yet I would you might but underftand
that, for it hath fufficicnt ground, elfe you will noi be able to appre
hend the other ', if it pleafe you then to fearch further you may
•very wd/obtein them, oncly there muft be Earneftnefle withall , o-
therwifcthey will remaine dumbc [orfecmeto be oncly a bare
obfcure hyftory. 3

Bo. For the ground of it is deeply magical!, as the illuminate
minde ftiall finde indeed, if it will but dive inro it* therein the
Revelation is very caiiiy to be underftood, and in no other manner

/hall

7ht Fifth Epiftfg.

fhil! it at all be onderftood five from the Myftery of God, he that is
able to dive or linck himfclfe into that, bffndei vrhatfoever he doth but

8 1 . Accordingly I would faine have you to prove your inflamma
tion, that you might know the Guide of the internall Wot Id , and
thenallb the Guide of the externall World, chit fo the Magicall v
Schoole of both Worlds might be knownc to you, and then the No- \
blc minde would be freed fiom Opinion, and Conjefture,tor in Con-
jcftute there is noperfetlion.

82. The fpint muft be capable of, and acceptable to the Myftery,
that God sfpiric. may be the guide in its feeing, elfcit one!y fceth
in the outward Myftery : K;^. in the externall Heaven of the Con-
ftellation, which oft times doth vehemently enkindle and drive the
minde of man •, yet he hath nor the Divine Magicall Schoole, which
confifti barely in a plaine Childlikf minde •

83. The externall Guide labouteth and fpeculates onely in the
Glafle, but the internall fpeculates in the EHence, which yet it is
not able to doe, unleik; Gods fpiiit guide it i therefore God makes
choyfe.

84. Whomfoever the heavenly Schoole taketh, he is made a MA-
g?/?, without his hard running, and albeit he muft run hard, yet he
is taken by God, and driven <?/ the holy fpirit.

85. Therefore man mult try of what guide he is taken, if he finds
that he hath the Divine light mining in his feeing, that his Gu-de
doth bring him into the heavenly Schoole upon the way of truth to
Love and Righteoufneffe, and that hee is thereby allured and confir
med in his ruinde with Divine certainety , then he may proceed in
his worke.

8<5. But if it be in Conjecture and Doubt, and yet in a fiery dri
ving, then the Guide is from this World , which ou°hc to be tryed
by its will and purpofe, whether he feekes Gods , or hri owne hw>ur
andapflaufe, whether hee willingly refignes himfelfe to the Crojfe,
and onely defire to labour in Chnfts Vineyard, and ro feeke the Good
of hi* Neighbour, whether he Seekfs God, or Bread ; and accordingly
nwft his uoderftanding judge, and give it leave, or rejeft, and tame
it as need requires-

87. This I would not as a Brother conceale from you in a Chri-
ftian exhortation, and I entreat you, that you would accept of it
no otherwife, then as meant well unto you, as my due obligation re-
quireth-, for upon your defire 1 am your Debtor in Chrift, to
your anxious Seeking minde , as one Member is bound to aflift a-
nother.

88. Concerning your very Chriftian offer, I acknowledge and ac
cept of it as done in Love, as one member coramethto helpe the

M other

8t Tbe Fifth

ether in time of need > it fball be requited in Love j be pleafed to
make me acquainted wj-.h what yonr minde doth further dcfire, and
I fhall not * irhhold any thing from you, fo farre as God fhall enable
me j and fu I commend you unto the Lore of Jefus Chrift.

Dated Thar/etay fcnight after
(Jtoarttas day, t 6 1 o.

your affcftionate Friend,
and Servant,

J. B.

The Name »f the Lord i* tfimg lower ? the Righteont rutweib thi
ther and it exalted..

THE

, _ ____ - c --

••
..

Tf>i Sixth Sftfk,

SIXTHTEPISTLE:

BEING

A very deepe and Phylofophick Letter }
WRITTEN

ToDoAorQoDFREEt FREU-

D E N-H A M M E R N ; and to Matter
JOHN HE us ERN.

Concerning the Knowledge of God.,

and of all things.

ALSO

A Short Declaration of the

Falfe and True LIGHT-

The SafoatioK of our Lord Jefus Chrift by his en.
trance , and iJManifeftation in the humanity,
worke witbbtt Lovetn Us all.

refpefted Sirs , and dearely be
loved Brethren in Chrift ; vrh<^i God
3th open to us by his Grace , the
right wider]} Anting, thar wcajc able to
K'nov^and underftand aright the Image
of God ( K/X, Mai ) what he is in bo
dy, foule, and fpirit, then we acknow
ledge thar he is the vifible , and alfo
the mvifible fpirinj^ll World v namely,
An Extra// of <tU the three Principles
of (he Divine Being.

n whom the hidden Cod through theexpreflion andimpref-

M ^ fion

3 f The Sixth Epiftle.

fion of his various diftinfl Power, and eternal! Wifedome hath fet
forth himfelfe in a vilible Inuge, though which hecdoth Idea,
forme, and fhape, in the fame. Being the wonders of the expref-
fed Word ', in that the Word of his powers inakcth it fclfe ef-
fentiall-

3. And fo in or by man he hath reprefented, and fet forth an I-
mjgeof his fpeaking, andouc -fpokcn Elkntiali word, in which the
Divine Science with the various divifions of the Eternall freaking is
couched.

4. And hence he hath the underftanding and knowledge of all
things, that he is able to underftand the conjunction of Nature, and
alfoits disjunction-, for no fpirit hath any higher rule, er deeper
reach then in its owne Mother whence it uketh its Original!, aad in
that ground it ftanHeth or abideth in its Centre.

$. This we fee in the Creatures ef the Stars, and Elements, that
rheir undemanding and knowledge is no higher then of their Mo
ther in whom they live •, each leadeth its life after the nature and
condition of its Mother, wherein it is bounded in the diftinft divi-
fion of the eypreffed Word ; and no Creature in the foure Elements
whofi Originall is not out of the Eternall Science, is able to attaint
the knowledge of the hidden fpirituall World of Power, faveonely
and alone Man, who with his foule and underftanding fpirit is cou
ched in the eternall Spiration [_ or generation ~\ of the Divine pow
er, and various diftinft divifion of the eternal! WordofGod.

6. Therefore the humane Science receivcth m the Centre of its
underftanding. good and evill, and doth Idea, and fhape it felfe
both in good and evill, and maketh it felfe Effentiall therein ', and
fo with, and by the Science doth induce it felfe into will, defire, and
efface.

7. T! at fo the Abyflall wiU out of the eternall word of various
diftinft divifion, d»th bring it felfe in the Creaturdl Word f Vi^. in
thcCreaturall Science of the Soule ) into an Ens and Being, in
manner and forme as the Spiration of God hath brought it feife
thrc ugh the various div'rfion of the EtffDall will, in the vifiblc world,
into divcrfe properties', namely, into good and cvill, into love and
enmity, that in fuch a contrary, the Being might bediftinft. fevc-
rail, formall, fenfible, and perceivable ••, that each thing might in
fuch a Contrary, findeand perceive it felfe.

8. For in God, all Beings are but one Being, Vi^. An eternall
One, or unity, the Eternall onely Gotd ; which Eternall one with
out feveralty were not manifeft ro it felfe.

9. Therefore the fame hath breathed forth it felfe out of its felfe,
that a plurality and diftinft variety might arife, which variety or
feveralty hath induced it felfe into a peculiar WILJ. and pro
perties ;

Si 96th Epiftle. 85

perties; the Properties into Defires> and the Defires.into Be
ing?.

. 10 Infomuch that all things vifible (both Animals, Vegetables,
and Miner's) doe aiife from the fevcralty and comprehenfive im-
prefiure , or formation of the exprefled Word , oat of the Sci
ence of the great Myftery j everything frorn the Experience of the
Severati^ed Word.

i 1 • Every thing hath its owne reparation in it felfe •, the Centre
of every thing is [ a ] Spirit from the Originall of the Word •, the
reparation in a thirig is a fclfe peculiar will of its owne impreffure,
or fornvng, where each fpirit bringeth it felfe into Being, according
to its Eflemiall Defire.

12. The forme and feature of bodies arife from the Experience
of the will, where the Centre of Every thing ( being a particle or
fparkfrora theexprtffed word) doth againe exprefie or fpeake it
felfe forth, and bringeth it felfe into a various diftinft Particularity,
in manner and forme of the Divine Speaking -, f_ or operation of tbe
Erernall word in its Generation, and Manifeftation. J

13. Now if there were no Free vriU infuch Speaking then the
Speaking fhould have a law, and would ftand Confined, and com
pelled and no defire or free Imagination might arifc and then the
fpeaking would be Finite, and inchoative which is not.

14. But it is a Spiratton of the Abyile, and a diftinft feverationcf
theEternall Stilncfle [ or immobility ] an efYufionor diftribution
of ir fclfe where the particularity doth againe ftand in irs owne dif-
rinft Severation in a peculiar felfe'Willt and is againe an Exprefling
of it fclfe -, whence Nature and the Creacurall life take their Origi
nal! and hence in every thing a felfe-will is arifen.

i $. That every thing doth bring it felfe from its owne experience
into forme, feature, and fhape, and likewife into life, and operation
asitftandeth in its Centre, in the Vnrverftll experience > namely in
the Great Myftery, in the Mother of all Beings.

i<5. This weftein the Earth, which in the beginning of its
Marerialls is rifen out of the Severation of the Divine Spiration in a
Spiritual! manner ^ where the Severation of the word hath formed
it felfe by its owne proper will intoanJE/uand Being, and fo by the
formation, or impreflion it hath brought it felfe into the Perceivan-
( y of the Elfcnce.

17. In which Perceivancy or Senfibiliry the Magneticall D^fire is
arifen, that the properties of the Sevtralizcd difcinguifhing, or fe-
parafing wilJ,have brought tliemfelres through the Dcfue, into bo
dies, accord ing to, and frorn the Nature of the three Principles of
the Divine Manifestation.

18. From which Originall the Earth hath fo many and divers bo-

dki '

The Stxtb

dies gcodand evill,a$ Earth*, felts, (tones, Metals,

bodies iye rri*t in the Earth ; for the three Principles are mutually

in one another a» one Being.

ip. An*V they ftand only in three differences or diftinft degrees of
(knrres ( being the divine Manifeftation ) where each Cen»e doth
make and produce ou^cfit felfe Us owne Spiration Q exprtflfion 3
Nttnre an d bt-mg j and yet all doe arifc Originally fromthe Stern-
ail ONE.

20. The Firft Centre is the breathing forth or Spiration of the
Abyfle V\\- Gods Sfedkjng- the Ccmprehentive imprefiure, and the
divire perielvance of it felfe, where God doth beare, and begett
Ivmfelfe in Trinity, and fpeaks forth himfelfe into Powers.

21. The Second Centre, or Spiration ii the Exp reffed Effence of
tbe Divine Power and it is called Gods Wifdontey through this fame
the Erernall word breaths forth it felfc into knowledgc3 namely in
to an infifiitenelie of plurality, and brings the plurality of know
ledge into Imagination, and the Imagination into defire, and the
defire into Nature and Strife till it comes to Fire.

22, Therein the Scrife in the painfull Agony doth dye in the
Confumption of the fire, from its owne Naturall Right, and proper
ty i and yet no dying is to be undetftcod •, but fo the Power doth
bring it fe!fe into Senfihility, and by the killing of the Selfe-defireof
i he properties through the dying or Moitification of its felfenefle
it brings it ftlfe through the Fire inro the Light.

23. Where, in the light, another Fiinciple ( being the Grand
Myftery of the true divine nuufeftation ) is underftood •, and in-f^e
Fire the Fifft Principle being the Erernall Nature, is under ft ood ',
and they aie two in o/ie •, as tire and light.

2.4. The Fire giveth Soul, ar.d the power of the light giveth
fpifit ', and in this Power of the light of the Divine Spiration
through the wifedome, through the i.ianiieftation oi the Fire ( un-
derftand the Spirits-fire ) the Mother of the Erernall fpirits ( name
ly of Angels, and the foules of men,) is underftood ', and foalfo
the fpirituall Angelica'l World, V}^. the hidden Internal! World of
Fewer, uhich is a Mother of the H-vaveri,ftan>and Elements ', that is,
of the Externall World.

25. The rhird Gen-re is the Vwbwn Fiat (Vi^ the Naturall
word of God ) fromthe Power of the firft, and fecond Principles;
being a Scpjratotjr, or Creatour, and Miker of all Creatures in
the Internal!, and Extemall World, in each World according to its
property.

26. This Seperator,or Spirator of the Severatien of the Divine
P6wers hath fpoken it felfe forth from it felfe, out of the firft ard
fecond Principle : Vi^ out of the fiery and light World , and alfo

out

The Sixth Epift/e. 87

eutof the impreffion, and enclofure of the Adumbration •, that is,
out of the darkneffc •, and with the feveration of the Spiration hath
modelliied and formed it felfe, and made it felfe Mareriall, moving,
and fenfible.

27. Hence the third Principle, that is, the viflble World with its
Being and L;fe is arifen ', and alfo the whole Creation <rf the vifible
World, whofc life and Being is come out of Three into a Being and
Life', Namely, out of the eternall Nature, out of the great Myfte-
ry-, that is, ouc of the darknefie, fire, and light) to wit, out of
Love and Anger.

28. The Fire is called Anger, being a palnc and enmiryj and the
light fignifieth, or is called Love, being a fweet yetlding and giving
of it felfe ; and the darknelVe is a feparating of the knowledge and
skill, that fo it may be underftood what Light and Life is, and alfo
what is evill and painefull.

29. There is a twofold Fire, and alfo a twofold Light to be under
ftood i Namely, according to the darke impreffion a Cold fire, and
a falfe light arifing through the Imagination of thcharfh imprtflion,
which fight hath its Origmall onely in the Imagination, and hath no '
true Ground.

30. The fecond Fire is an Hot fire, and it hath a fundamenrall
true light arifing from the Origina'Iof the Divine Will, which doth
alfo bring ic felfe forth in.Nature through the fire into the li^ht .

31. In rhis twofold tire, and twoibld light, two Prinoples,

and alfo a twofold will are underfto^d. »

32. For the falfc light out of the Imagination, arifeth out of rhe >•
felfe will of Nature i namely, from the impreilion of theprrper-

ties, *here the properties doe prove one anorher, whence fc it e- u1 it
arifeth, and an imagination, * herein nature dorh modelltee ard
fanfie to it felfe in its ownederne, the Ahvlfc j and defireth :o bring
it felfe in its o*-ne migh: without 'he w;l! of God inco a Dominion,
and Government of its owne felfe «-i!f and i u'c.

35- Where this felte will rtf,!t:h to l-.e obedien: an'd fubmiffive
totheupfearchable, and Abyliall will of God ( which hjth its O-
riginall in its felfe without nature, an 1 Cre.icure in the E'ernall One")
a'f * it will not refigne, and wholly give up it felfe unto him, and
be One will wich him, but maketh its felfe to be its owhe Scperator,
and Miker.

34. It drawerh and maketh to its felfe a Sd:nct ';n it ft'fe, and fe-
vereth it felfe from Gods -.vi 11, as we may underfrjnd and fee in rhe
Devill, and alfo in the * falfc fallen Man '•> vhfenpon they were Of,
caft out of the Divine Separation, fo tlut the Dt-vill mirft remainc
with his owne will in the Sepautor of thechrke imprcfTnn, where-
i» chc Word doth induce it felfe in nature, andpakcfulrt-Ue to

fenfihilryj

The Sixth -Epiflte.

fenfibiiity, namely, in the Original! of the fiic-fource, which not-
wichftanding cannot reach or obta i^e :he true fire, wherein the will
of God induceth it felle Into the fenfible. life and nature ; namelyi
intoafhining Jighr.

35. For the Separator of the naturall felfe-hood hath no true Ens,
wherein its light may rerruine ftedfaft , for it draweth not with its
defire, out of theeternall One > ( namely, out of the meeknelie of
Godj but draweth it felfe intoEficnce> its light ariftth onelyin
theownehncd of SV/fe.

31. Therefore there is a difference betweene Gods light, and the
falle light, for Gods light arifeth [ or takes its Originall ] in the E-
ternall One •, namely, in the Efience of the Divine Generation, and
doth bring it felfe through the Will of God into Nature and Being}
it is formed and brought by the Divine Separator Into an Ens , and
fhineth in the fmre Nature in the darknetle, John I.

37. For the formed, or immodellized Science is C'nrefpeft of
thcimprefllon) adarknefie', but the Divine light illuftrates ir, fo
that it becomes a fiery light, wherein the Spiration, or Speaking of
God is made manifeft in Nature and Creature , and ftandcth in a
fenfible or perceivable life', of which Saint John fpeaketh , Chap.
I. The life of man WM Jn him [ rt^. in the Word ] and CHRIST
faith, John 8. That hee is the light of the World, that giveth life to
the World.

38. For without this Divine light proceeding from the Gener
ation of the Divine Try-unity there is no Conftant true light, but

./ oncly alight of the Imagination of the Naturall Impreflion of felfe-
will.

39. Therefore man (being the Image of God) tnuft open and
lift up the Eyes of the undemanding ( wherein Gods light doth
encline and tender it felfe to him, and defireth to fhine in him ) and
not be as a Beaft, which ftandeth not with its Separatour in the in-
ternall in the Eternity, but onely in an Excernall Figure of the cx-
prefled word.

40. Which hath onely a Temporall life in a finite-, and inchoative
Separator, in which the Eternall Separator doth reprefcnt it felfe as
inaGlafie for mirror of Ideas J and bringeth the Dmne Science
into formes," and Figures, likea Pattern or Imitation of the Grand
Mtferyof the Spirituall World, where the Eternall Prmdplesdoe
Cooperate and play in a Type or refemblance i both according to

fire, and light.

41 And yet man in refpea of his extcrnall comprehenfible or
finite body, ftandeth onely in fuch a flitting fig^ativefhadow, or
refemblance, *nd with h» fiirmall M he * tht r true effenwll V
cf tht Divine property, in which fled ffetkgtfy and begetttth h

7b$ 'Sixth •'&}$& 89

tnd' there the D'tuJ** Science doth diftribitte+imprt, imprtffe, fsrm, and be
get it felfe to an Image of God.

42. In which Image God is manifeft (in a Senfible andCrearu- v
rail being ) and dwelled* and willcth there himfelfe, and therefore N
man muft break his ownc will, and entirely fobmic himfelfe to Gods

will.

43 . But if mans felfe-will will not doe 5r,then he is more void of
u«d«rfta>nding,and hortfuller to hinafeffe then the wilde earth,which
yet ftandeth ftill to its ownc Separator, and lets it forme, and make

out of it what it pleafeth-

44. For God hath made all things in his Divine pldy or cpe-
ration outef hisSpiration, through and in his Separator, and all
things doe hold, or ftand ftill unto him ; onely the falfe light caufeth
the Separator of the Creature to bring it felfe into^a/e/fe wiff, that the
Creature oppbftfth the will of God.

4$. Which falfe light in man hath its foundation from the vritt of \
the Devill, who through the infinuation of his falfe defire bath made
roan Motfrous, that he alfo hath affumedafalfe Imagination, wher^
by ( through his owne defire ) he hath made the falfe introduced
defire of the Devill Efintidl in him.

46. Whereopon in the humane body ( which was formed out of
the Limm of the Earth in the Divine Fiat ) a beftiaU Separator is a-
rifen v which hath revealed or made manifeft all the properties of
all Beafts, whence fuch manifold, and divers Lufts, Imaginations,
defiles, and wills, are in man.

ty. Which falfe Separator hath advanced is felfe to the height,
and got the Dominion, and attracted all the Principles nnto it fclfe,
and hath made a Monftcr, Out of Gods Order.

48. Which menftrous Image hath in or with Its will, and defire,
wholly turned it felfe away from the wi!l of God •, from ihc Divine
light j whereby the Divine Ens from the being, or elienceof the ho
ly World, did vanifh or difappeare in him j and he ( Vi?. man )
remained onely as a Monfter of Heaveln •, and wj:: by hi& Stp?rawr
nude a Beaft of all Beafls, which eren now ruleth in, over, and * \ >
beaftsi in wh«m the Spirit of the World with the Sr^rs, Mud tle-
ments hath obtained the Rule and dominion.

49. Therefore man now runneth, and Seeketh againe his firft
right home» or Native Cotmtrey ; for in this Condition, or pe perry
he ftandeth in meer unquiernerte ; and forneri* >cs he is Seeking in
one thing, and by and by in another, and foppofeth ro.br* l'.g h'uol .-,fc
to Reft in this Mmfler, and yen he runneth on in the till- asvakond
beftiall will, which cannot reach the will of Gcd.

$o. He runneth now onely in the falfe light of his felfcrtood^
which i& borne in his Imagination with a Mynftroiu Separator which

N m?keth

rrakech ,h»m *n EartloJy M'mde, *wher<!iii fb^Qjtoftella'tiom ha*c
their influence, and operations j and1 he haiJHhe whole vifib4e

S if A »d he3*Eh as a • rofc in, a j M>^1 thoWKs - which is con-

'

ofe, if the Divine Grace had not come to ifliift
^

j «/»-

ktiyv

. Tneicrfore I fay that it is moft excieq4ipg neceffary for man
_ro Ic.vrnc tpA«* bitnfelfej wlwt-^e is j before he runneth, aiidSeek
ffiHWBV^i h:* S^WI ci^j will -proy^oAtly a Tormenting, M hereby
he t» -.Lii,t»'ech» aifld-^ehple^t,^ iM*pj/<lfe txuifolk Sepuator, and

5 5. F'or all'thefe Far th!y wfllfc £^!N**)Srt J'whwesin he
e-htohj'iLg hur.ftWe into reft artH q.jktneHe, areonely an adverfe
will, Itriviu^ againlVGod, Vi^. )htEterndi One.
- 54 . F«r it I) sib not in any matv oww ir/V/?n.g, gw«& runnia^ as Saint
aui faith, but in Gcdi M<rfa;\h& ti ii\*ht Owe vtiflch tsinfyired itilo
m.

55. For vei ;hout Gfac ft mao5s,deftd,if^ Wi»4*»iefpeft toGod,
^nsl he i&jjor able to attain a»y true We y unldfe thfc Grace be firii-
icd i>p,4W4^t'«^tfni/,r.eveal3.i in him.

$6. Moreover in theft Earthly wills there can be no awakening ;
for they cannot reach or obtain Grac«, . opuiK leffe iwaketi it ; and
ftherefp$e;th« vh0!eMininfQ.uIi aidminde, muftooelyiirnrucrfeit
fcifc into t-Jie (riace anxt,fbfl Billing. to 'become a nothirg <o it felfe ;
thatdeureth nothing hut the Grace, *h*t Qrace roigrtf b« Hyiog^njj
^orkirlg.riiihim-, and his owne will be'Stupifyedi oWrfcome^ and
wortifyed, •

57: As the Sunne breakcch forth in the n'flghil [[ or darknefle ]
ind changerh the Night into day '•> the like is to be underftood con-
cernir>| rnan'i of which Chrift faitb j imltifeyou turtiCjand become
jike Children you fhall not fee tbe. Kingdorne of God, namely afe?
di\>int Separator, whence all fhrsgs are-ri'fipB,and -fpcing Original
ly.

58. For no knowledge is right or fundamental! unleffe fr conies
from the Divine Science, our of the feveracion of tbe Divine Spira-
tion from whence all things have their Original!.
•_ 59. Now if fuch a knowkdge fhall againe arife in man, then tbe
Divine Seperat©r muft ftand in aaEflfence of his likcncflfc j naalelf,
in a Divine Ens, wherein the Divice Word fpcaketh, and the Divine
Ji^ht fhinerh in that fame Speaking, or Spiration.
^o. And ercn then the humane Science ( which indxutirely is

arifen

Tbt Sixth Epiftle.

arifcif frop the Spi ration of the Word ) may in that fame light fee,
n$t pnejy it.fetfe., but likewife all other naturall things according
•Q the te»cyadOR of the Word ; and aftcr.a Magicall manner work*
in and with all things in a Divine way, nature and property, ,

6i. F9r.nj#tf.i$blMadinallGod$workes, and hath no true know
ledge? urdeffetht Divine Q breathing ] fpi ration or fpeaking be re
vealed in hi? internall ground, after the nature and property of the
Spiration, whence all Beings proceed Originally.

<52, All the fearching and feeking of Man, whereby hee will
finde out %he ground of a thing is blind, and is wrought onely in
the (hell or oudkk j wherewith the Elfence of the Tree is co
vered.

63. If there /ball be a true finding, then the humane Science rnuft
enter;, into the ptperty of the thing* and be able to behold the very
Separator. •• ; ; ;

•54. Therefore it J6 th* greateft and moft toylefome mifery of \
iriinkinde, that they run-, annd fceke altogether in blindnefle , and
begin tq/ce|<e fhe.fhell ia the bare letter, and its expreftion [ or
MWy;focnae&. of wficjn^s ]j whereas all things are outwardly f gned,
as they are in their internall Ens and Eflence, and the Separator of
all things hath fhewn, and fcr forth hincfelfe viftbly, and formally, fo
that the Cn<utr # frown in udty the Creation.

6$. For ail Beings are but one onely Being, which hath breathod
forth it fc|fe g«| of* fcjfe,^cl harfiftverized, and formized it felfe»
and yet it proceedeth out of thatfawieimpfeffure or formation in
to a Cpmre, pe<$wly diftw^i ^t is, with each impreffare and
Ibrming o| wie rielire. .

66. Where the feverized, parted, and divided will, doth imprtfle,
and forme it felfe into a pecu'isi particularity, where a Centre doth
aiife , aad in the Gentry 4 S^urm^ or Creator of its ownt-Selfe [_ dr
Being 1 samely, a former o/ f hp rerex^effing, or re- fpirating ( W&,
as we fee the fame in :hc Earth, where every Hc-wb , hath 'in owne
Separator in it fdte, whi^h doth /o naake and feverixe it.intt)
forme.

i$7, Now if Man ( bcingf Oods JUnage, in wl»om the Difine
fpeaking, according, to the Divine Science i$ow>tfeft);wUlfcar<h
the Creatures, andfget realj uh^atftandH)g,and kmwJedgejn thtm ;
be itteitl]er,in Am'mols, Ve^j Cables,, or Ojletuis ; jie ruuft then agdjne
obrayw grace froolc^rj', that^tDiyine Jtght^nwfy fbi«* ifl his.fpi-

efic^, weffiy-ee #MX:>??$;if0 80<J ro»gjte
light, alid then alt' wings will be opened and reVealcd in his
.d«rftand4ng.

^8. Otherwifcherunsonin his feeding as a iblfand Man that fpe|-
kethof Colours, and doth r, either fee nor know any Colour. j/this
UA N 2 all

Tk>e Sixth Epijlte.

all States-and Orders of the WcrM 3r<- r, confider, that they all ran
blindfolded without the Divine L'g'nt, .-.'.cry in an Aftrall Sydereall
imaginary fanfie, According as the ConitcHations of the Stars do<?
foime and-trame h and upon Rfafon1.

69- 'For Reafink nothing etie hot *n humane Cmftt Itation •, which
/* is a darke draught, or refemblante f f all »//« Principles -, ic ftandcth
onely in an imaginary figure, and not ir, the Divine Science.

70. BtK it the Divine light be manifeft; and fhineth therein, then
/ the Divine Word-btainnerh to fpeake [ or worke ~] therein out of

the fcrernall kno-*iedge j^Soence, or Wifedome] and then Rea-
fon is a true raa-.jfion or recepracic of Q'vir.e Knowledge and Rerc-
latiop, and even then it may be rightly and truely ufed ', but being
voydof this ic is no more then a> Aftrumuf thevifible World.

7 1. It ii therefore declared to all lovers of Arts ( whofe Sepir*-
tor is an Anift of Great S'jbtility i.i them ) that they frft feck$j<tts

f Love and. Grace, and refigne wp theit felves' tOiJnd become wholly
one with tlur j elfe ?11 their Seeking is buradelofion, or the Court
ing of a 'fhadow, and to no purpofe » and nothing is fooridofany
fundamenrall worth j unkfie one doth entruft another with Some
what.

72. The which is forbidden to the Children of God, in whom the
grace is revealed, thuftbeycAJi not Purl before Swine; uponpame
of Eternal! Puoifnment.

73. Onely it is freely granted them to declare the light, and to
fltevf the if ay ot attaining the Pearl.

.74. But to give the Divine Separator into the beftiall hand,
is prohibited', unleflcaoian knoweththe way, and will of that man
f_ that dcfires it. ~]

75. Thus my beloved brethren upon fuch confderation and
Jnftruftion, I will ( through the permiftion of divine grace and the
Cooperation of thisp.efent time ) a little decipher, and reprefcnt
unto ynu the Divine Myftery, hovr God through his word hath made
himtelfe Viftble, 5tnfible, Perceivable, moreover Creatnral!, and
formallj beplcafedto confider further of it j yet let it be done as
is above mentioned j otherwife I fhaH be as one dunabe unto you,
and the blame thereof is not to be imputed to me.

76. God ( what he is in himfelfe) is neither nature aor creatures
neither this nor that, neither high nor deep •, he is the Abyffe, and
the By fie of all Beings, an eternall One } where there rs no ground
or place ••> he is to the Cre.vurc in its ftrength [ or capacity ] a No-
thing, tad yet it through tdhhings. '

77. Nature is hit Something wherewith hee makes hinafclfe vi-
fible, fcBfibk, and perceivabk, both- according to Eternity> and

78. AU

Sixth Epiftte.

78. All things are arifea through the Divine Imagination, and do
yet ftand in fuch a bird), ftation, or Government.

79. The foure Elements liksvife have fuch a ground [_ birth, or
Original! '] from the Imagination of the Eternnu One , concerning
whicfol willherefctdowneaTab!e, h,<v the one dpch unfold and
fpirate or'breath it felfe forth out of another.

80. In which annexed Table, the ground of all the Myfceriesof
the Divine Manifeftation is pourtrayed •, i*r a further confederation
of the fame '•, the undtrftanding and capacity whereof, is not in Ni-
turciowne ability. without the Jighc or God', but it is eafily to be
undcrftood of thoifc whoare in the Light j and it is childlike [ fim-
pie, plaine. J

8 1. Like as my Writings doe fufficiemly, and'largely fhew •, and
here onely is reprefented briefty in a Figure or Scheme.

82. And fo Sirs, 1 commend and commit you to the falutation of
the L?ve ofijefa Cfrift i #bo by his afpc^t, and falutation, is the
very d S to underftajid thfis Table.

Dated, n. November,

J. B.

T H E

Tbt Stvuitb Eftjlit.
THE

SEVENTH EPISTLE,

T O

Oneofthe

IN

- * i A

1

E SI

$

0 B L £, and r;^Ar Honourable 5fr,Thc Di
vine lighc,and the internal Divine con
templation of the Soule in it felfe, and
all bodily wellfare, with fyncere wifhes,
and cooperating defires of fcllowfhip
and Member- like fociety in Cur IM-
MANVEL, prcmifed.

2. Seeing I have obferved, that you
are a lover of Divine Wifedome, and
alfo a growing branch in the Life- Tree
of God in Chrift, in whom all the Children of God arc as Members }
and moreover perceived how the drawing of the Father hath brought
you. into an hungry dcfire after the true Sap, and Divine Power, and
likewifeinfome meafure hath enriched you with trie knowledge of
the fame Tree of Life » thereupon I have taken occafion ( in a
Chriftian and Member-like property and defire after the fame Life-
Tree of Chrift) once more to falute you, and mutually to exhort
one another, as Labourers fet in the Vineyard of Chrift , and called
to this Worke.

3. Efpecially that we looke well to our felves in this valley of
darkneffe, and lift up oar eyes and heads , in that we fee the dark-

nelfe

The Seventh Epiflte. 95

rrfeflTe and the yery workings thereof before our eyes > and put our
ifctvei in.minde , that Chrtft hath taught us, that Our Redemptiqn
drafttlk-ncera ; and indeed, Goe out fromBabel, which hath a long
time held us captive, and imprifoned.

v 4. And no: regard the loud cry, and pi atings, • where they pro-
nrifetous golden Mantles of grace, and put them about us, and
cofufocr, r*tkle>/ aad 'flatter UJMJrh a ftran£e pretence [orfhew pf
tialinclif j at if we were received to be Children of grace * from * Externally.
•without'-by a iundry particular EUttion ••> alfo that we looke not upon,
e# itgard Our owns. Mtrits, or abilities.

: $• All Vh;ch availe no:hing before God1, but a new Creature in
Chriftr borne of God, avai!eth before God •, for Cbrift ii ondy the
Ohice, which availcs with G d.

d. bl :>*" whofo«ver isborneof Chrift,.and liveth and walketh in \
him, arid pas htm on ( according to his inner man ) in his Suffer
ing, Death, and Refurreftion ', he is a Member on his body> from
himonely flow theltreame* of living Water, through the powerfull
Word of Chrirt, which as to the interrall ground is become Man in
hrnii and doth fpeake forth it felfe ouc of him through the Creature j St>h't'
in the Crfnick. Spirit of rhe external! Man. :

7. For as God hath manlferted rhe grand Myftery ( wherein the
whole Creation hath Jyen in an'Elfent-all manner without formings)
ooc ot the power of his Word,, and. through the grand Myftery hath
expteftcd [the word of powers j into the Severation or variety of
fpirituall forming! ; in *h'ch fpirituall formes the Science pf the
Pow4*s, htve ftood-in the Defirc i. thac is, in the Fiat \ wtere'm
every Science in the Dcftrc to manifertauon, harh brought it fdfe
in to- a corporeal I bodily Being"-, E-vsn fa likewifc the Ume gJand
Myftery,'r^. The FtVenciall \Vord of Gods power lyeth in M*n
(the Image, and hkenelic of God) both acccidjng to Ettrnity,
and time.

8. By which Myftery the living Word of God doth utter and tx-
preffeic fclfe either ini Love or Anger, or in fanfig -, according as
the humane Myftery ftindeth in .a movable Dtfire [ or afttdion ~]
to Evil! or Go\l\ as ic is written, With the hib tfati art hoi), and
with tbeptrverfe thw art pervtrfe ; alfs, fab at the people is, fuck a God
they alfo have.

9. For in what property the Myftery in Man is excited, and a-
wakened •, fuch a word uttcreth it felie from his powers , as wee
plainely (ee, that nothing e!fe but Vanity is uttered by the
Wicked.

10. Now how (hould there be a good exprtfli >n and wHI, where
the Myftery to the Speaking [and willing j is a faife ground, and-
poyfoncd by the Devill in the wrath of nature ', which falie Myftery

The Seventh Epiflte.

can neither wiH, nor doe any good,that may be acceptable to God •,
enlclVe it be firft enkindled by God, that it obtain a Godly wHl and
defire ', whence a divine expretfion, and operation of good follow-
eth.

Ir. FOF Chrift faid,/4» E^illtree cannot bring forth good fruit ; How
then will he bring forth good fruit, where a lalie tree ltandeth,under
aftrangefhew [ or glittering hypocrifie ? ] The purple-mantle of
Chritt hath its fruits in it •, but what is that to a faife beaft, that is full
of poyfon, and will cover himfelfe with that Mantle and take it for
his owne ; and yet bringeth forth nothing but hellifh fruit .' Or
what hath the Titular Chriftian to doe to boaft, and glory that he is a
Chriftian i whereas he liveth, walketh, and is, without Chrift ?

12. None is a Chriftiar, unlcffe he be Trnfhtred anew with the
fpirit of Chrift ; and fprung forth out of Gods love ', that the grace of
God in Chrift be manifeft in the Myftery of his life as to the foul j
and cooperareth and willeth in the humane life.

13. Now if he will become fuch a one, then hemuft turnefrom
/ his Imagining in the Cofmick^Spirit wherewith the foule is covered and

Inspirit* difguifed, and enters into tarthly workings, and [muft^ become
Mundi. as a Child, thit one'y inclineth »t felfe with Its whol afteftion to the

Mother j ard drawtth into it felfe the Mothers Milkf of grace,
whence a new Ens growethj in which the life of grace arifeth •, that
is, the imputed gracsmuft. be borne, and become man in him, as to
the internall ground =, without this , there is none a Chriftian , let
him make never fuch devout fhewes ; difiemble, flatter, and doc
what he will, his fins muft be forgiven him onely through the Divine
Alloquy, or inspiration in himfelfe.

14. For when Chrift is Conceived in the infpired [ infpoken ~]
/ wordofgrace> which the faule doth take and imprefle into it felfe

from his Promife, then the foundation is layd in the corrupt or de-
* Or, Breeding cayed Myftcry, to a Child of God •, and then the divine * Inr.preg-
or Hatching. nation beginnethand proceedcth, wherein the humanity of Chrift
is conceived and borne •-. wliich onely is the Temple of the Holy Ghtft ;
and from this new birth, the fiery foule eateth Gods bread, which
commeth from Heaven v and without this, man hath no life .in him,
John 6. which no Hypocrite under the Purple Mantle of Chrift can
er.joy, but onely that man who is not borne of flefh and blood,
nor of the will of man, but regenerate of God, in whom the Word
of God ( whence the fiift roan was created ) fpeaketh, ruleth, livcth,
andwilleth.

15. For the life of Man was in the beginning m the Word ( John
I. ) when the fame was infp red or breathed into the created Image -,
but when it torned it ftlfe from the fpeafcngof the Word into a
peculiar felfe willing and (peaking ui good and evill , that is, into

its

7 he Seventh Eptft/e.

its owne luft and contrived Imagination, then the fii ft good will In
the Creature to the re-expreffing, did perifh ^ and now he muft en-
ttr againe into the firft Speaking Word and fpeake with God, or he is
eternally without God.

16. Which this prefent World cannot nor will not underftand,
for it hath wholly and fully turned it felfe into a felfifh fpeaking to
the pleasure of the flefl) \ and it Ipeaketh forth in felfe-will meerc
EarthlineUc, and tranfitory things, as Honour, ni'ghr, Power, and
Authority •, moreover, Pridev covetoiifoefle, Envy, and Malice j it
utters nothing clfe but the cunning crafty Serpent with its young,
and when thefe her young, cannot ger, and uphold that which the
felfe-will willeth •, then itfpeaketh forth from the cunning mifchie-
vous Malice and Iniquity, with Money, through the felfifh power and
violence, many tlmfand Soldiers, who muft mamtaineit by force,
that the felfe-will that is departed from God, may be truely upheld,
as we now fee before our eyes, by which expreffion this felfe- will alfo
i§ beaten downe, and kils, and deftroyes it felfe.

. 17. Therefore beloved Sir, and fellow member in the life-Tree
of. Chrift, I would entreat you in a Chriftian way , and ftirre you
up ( as one Member is bound to doe to another ) in the prefent
Exfreflien f wayes and courfes 3 of the World ( where the Turba
Magna doth alfo play, andexprefleit felfe, and a great ccntrlting,
pulling downe, or degrading fha 11 be ) confta tly and ftedfaftly to
Keep your felfe in the internall fpeaking of Gods mercy , and con
tinually to enter into your internall ground, and in no wife to be
perfwaded and mifled by the Serpent to the falfe fpeaking of Bro
ther- (laughter •, but you (as a famous Lord) continually behold
your felfe in the Looking- glaffe of Chrifts procefie and Doftrine.

18. For this prefent fpeaking is fpoken in the wrath of God
through his awakend and enkindled Anger •, and it is very evill, and
dangerous to have a band and voyce therein , efpecially when the
*Turba muft be fpoken > itjs altogether unfaithfull , and it de-
voures its Father and M other that brings it forth, and it is a Befom
of Gods Anger.

19. Alfo there is great heed to be taken in refpeft of accepting,
and joyning to any of the Suppofed Religitm, for which men contend
and tight i and not to affent with the confcience of Faith, to one
Party that gets the Viftory ; for there is no other true Faith which
faveth, batonely C HRIST IN VS, he onely dcftroyeth fin
in us, and bruifech the head of the Serpents Imagination in us;
and arifeth Jn Gods righreoufnefie C which he with his blood hath
fulfilled in us J from the fleep of Death.

20. Chrift muft arife from death in our poore foule j namely, in
a new humanity, which walketh anddwelleth with, and in Chrift in

O Heaven,

or feyere Exe
cution.
Note.

08 The Seventh Epiftlc.

Heaven, where Heaven is in the new man v whereout proceede the
workfj of Low, as it is raeeteand requifue for the Children of
God

21. And though the externall man livethin earthly vreaknefle
and hfKniitycs, yet that takerh not away the Temple of Jefas Chrift,
lor Chrift In che internall groand doth continually bruife the head
ofthe Serpent in the flefh •, and Chrift muft be continually ftingedty
\bc Serpent in the heel, till we be freed of this Be<$.

2 2 . Moreover loving Sir, I doe intreat you in a Chriftian brother
ly way, ferioufiy to take notice of this prefent time, in the true feare
of God ; if you be pleafed to lee my good meaning take place with
you,it will never repent youjfor I fpeak that which is made known to
me from the'vVi/1 high, out of his Grace, b.' pleifed diligently to con-
fider of ir, and lee rhc fpirit of God be your Meditation.

23. For there fhall fhortly come a time, where good friends fhall

/ be fificd and proved, that we nvght ftand ftedfaft in Chrift j of the

/ which, in love, I would put you in mindc, for the time of Aefrefbment

commeth foone after t where faithfiili people flaN mtirely love one another,

after which love i continually hunger and thirft, and it is my fyncere

and conftant wifh, that Babe! may foone come to her end, and Chrift

naay come into the V 'alley A/" Jehofophat, that all Nations might fee and

praifehim.

14. I entreat you to fend my three Trcatifes ( K/^. I. of Aepen-
tance : 2- ofthe New birth : 3. of Reftgnation i Ibme whereof I ^ave
you my felfe, and the reft I fent by Mr. Rnd»lff") to Mr. Rtidolffitt of
Gerfdorp '•> for I have written to him that he fhould fend them me to
Ztgan, to Mr. Cbrijl'mnu* Bernhard, from whom I fhall have them by
one or other ', or if you your felfc had any occafion toward Zagtn,
be p'eafcd to (end them to Mr. Chriftianitf Bemhitrd, dwelling upon
the Market place i a yeare fince he was Cuftomer j he is a young com'
panion of the Tbeofophick Schook y to him I have convenient oppor
tunity every weeke-

2 $ . Thcfe Treatifcs are very much defired of the Lovers, and may
doe much good i I pray lend them by the firft opportunity j for it
is of much concernment j and when you fhall finde convenient lea-
fore to ftudy, I will fend you fomewhat more deep, for I have witten
this Aututne, and Winter^ vithout ccafing : And I commend you un
to the Love of Jefus Chrift, and his gracious Protection.

19. ftb. I 51

THE

Thi Eighth Epifilt.

THE

EIGHTH EPISTLE:

An Anfwcr upon four

Q V E S J I O N S

1. Of the Serpent, which after the C*rfe **uft eate
Earth, and creep upon the Belly.

2. Of Taradife, and the Garden of Eden.

5. rrbether the Beaflr (&e ing they mere in Para,
dife, a,ndiKonover»bolly earthly) did alfo feed
upon 'Paradipcall Fruit ?

4. irkether the Beajts before the Cu* fawn fo wild,
hairy, and rugged, of now they are i

•

Our Sahation in the Life of Jeftu
Cbrijt in Us".

OR THY, much refpetfed, very
Learned, and beloved Friend a id

B'uther, in Chrift our onety lift ; \
heartily wifhunco you ao -happy
New ycare , »h«r ypy (ivy begin
thefamein j Di-'ine -ill, in he
drawfn? of the KitJi-., to -hrifr,
and likeNvif- pn:(n ir in this tin e,
in an trtcftiulj \vr< ^in? pcwer wf
the fpirirofChrifi -n h .. V-n* yar.1,
and thjr rrun\ G. -pcs • -y grow i,j
the Garden of Chrift wkhin you, and thar Gvd w, d I e n eaW to

nr^f^nrA «fx>... ! .t_ i _ it _ /• . • •• •

-. e i- cs t

prcferve you in the bundle of the living, irt thi ye,,f w! e» th.-
btt Wrath doth draw the Sword ; as 1 doe noc dcuhr

O 2

IOO Tb* Eighth Epiftk.

but that you (as a Cooperating branch on the VineChrift J will
(hew forth your fclfe in Good, New, and Heavenly fruits.

2. For the Gate of grace and knowledge ftandeth likfvjfe in a
peculiar motion [ and dorh open it felfe in a fingular defire, and af
fection ] that the Children ot Ghrift might alfo reape in their har-
veft [ and fruits of Chriftian love, and piety, as well as the Children
of Babel their harveft of Envy, Contention, and defolation ] if they
would but ferioufly labour ••> and not lye To faint and fluggifh in the
Sleep of Antichrift j as the grace of the moft High hath given me
ro know, and underftand.

3. 1 intended to have fpoken with youagaine the laft time «t ray
Returnc j but by the Guidance of God f was led another way =,
and 1 fhall yet doc it, when ever I come that way, if occafion pet-
mitt.

4. I think alfo of the difcourfe we had then at our Meeting,
where many things were put to the Qweftion which by reafon of
the many objeftions then made ( which caufe much miftaking, and
confufion ) could not be fo well determined as they ought, being
I was alfo in haft.

$. Yet ( upon the defire of fome high perfons, with whom I did
Converfe in the Chriftnuife holy dayes when I departed from you,
where fome very Learned men of lover , and of Strieg, together with a-
tber brave Gentlemen, were prefent ) I have written a pretty large
Book concerning Elettion •, in that all thofe queftiens, and more are
fet downe at large and determined in the deepeft ground.

6. And I hope that the fame fhall put an End to many conten
tions, and controverfies •, efpecially, of fome points betwixt the
Lutheranes, and C&Ivinifts j and other controverfiall -Setts befides ;
for there the true ground rs fet downe at large before their eyes '»
and every ones Opinion,is fatiffied , and the two Contraries are as
it were united into one body '•> if any fhaU.beuble to fee, kjoovr,and
underftand the fameagainft thcpoyfon I of the Devill, by reafon of
the Earthly Imagination; as I doubj; not, but that the tjimeisat
hand that ftrife, and controvcrfie fhall be changed into trurh. '

7. Whereas yet among the true Ghriftians, and the Children of
God in all nations there hath not been any controrerfy, anddivi-
fion, forlnChrift we are all but oneTree^fpread forth into many
branches, and twigs.

/ 8. And controverfie is hence arifcn, that the Worloh fallen into
its felvifh luft and Imagination •, whereby they have rent thcmfelves
of from Chrift their Stem ; in whom Cnriftiansfhould ftand" in u-
nity but have turned themfelves unto Images [ opinions mental!
Idols ] and queftions.

9, Oat of which queftions fuch controverfies, and contention*

are

The Eighth Epiftle.

are arifen i where the fride of the Devill hath been involved in the
queftions, and hach fo imprinted, and immodellizcd it felfe on the
Image of man j that they have/OK^Jbt for their Images and opinions,
and have therein extolled, and advanced themfelves •, and Chriflt
Humility, wherein we fho^td dye in Crtrift from our evill nature, is
quite forgotten j fo that for the prefent we are rather a Monftcrof
an Image, then a living Chriltendomc, in fpirit, and in Pow
er.

10. For a Chriftian muft, and ought to ffandin the Tree of
Chrift with the Encrcafe and groweth of Chrifts life, and alfo live in
the fpirit of Chrift, and beare fruit ; in whom Chrift himfelfe ( as to
the internall ground ) livech and is all in all in him ; who continual
ly breaketh the head of the Serpents will in the flefh ', andbringeth
to naught the workesofthe Devill j he muft know, will, and do
from Chrift j it muft coree to effcftuall doing ( that is, into the Di
vine working ) for without this, none is a Chriftian.

1 1 . Chrift muft wholly receive and take polYtffion of the internall
ground of the feule •, that the feverejuftice of God (which holdeth
us captive in the Anger) might be fatisfied with Chrifts fulnelfe [and
eftcftuall merit] that Chrift may fulfill the anger of God in us with
love , and mortifie the will of the Devill ; and alfo the nature in the
wrath of God , and wholly annihilate it's will, that fo he may dye in
the lore of Chrift , and bring forth a new will in the L^ve-fpirit of
Chrift through the nature of the foule , which liveth and walketh in
God , as St. Paul faith, Our convention H in the Lord.

12 Lip-labour, and the Pratmgs of the mouth avail nothing ,
the fame make no Chriftian } a Chriftian muft alwaies be borne ( or
regenerated) of Chrift •, elfe he is no ChriiVan, no outward imput
ed rigfcteoufnefie, or grace helpeth at all. ,

13. All the comforting, flattering, foothing, and dilTeaablingis
but in vaine •, where the purple-mantle of Chrift ii put upon the .
man of iniquity and malice, |y>r the Cain-like hypociite, ~] who
from without will be an adopted Child of grace.

14. For no Whore, or *one that is impregnated, can be a Vir- * One that is
gin,albeitfheputsona maides Garland •, yea no Prince, or Potcn- gotten with
tate can grace her with any Virginitie. Cbilde.

15. Thus the flattering hypocrife.and comforting [ with Chrifts
Merits, and promifes ] is to be undcrftooJ, unlelte we be con
verted, and become like Children which han? on the breafts of their
Mother, and receive and conceive in us the Ens [ or cffcntiall Pow
er ~\ of Chrift, which deftroyeth the Harlot ^ that a new fpirit may
be borne in us out of Chrift, which hath in it Chrifts futferings, and
death ', that we be borne out of his Rdurreftton, and refigne up our
fclvesinto the whole procejfe of Chrift, which is the impute Jgrtce tn
Chrifl. 16. A

The Eighth Eft ft fa

16. AChriftian nwftbe ' . . * d regenerated of the fame
grace, that ht be 9 chi'-ftiai. • ,tnd < . Uu ift, namely, a true branch
in the tree whivh uChnlt , Hut the Engrafted word of life may
fpring forth and become erfcntiall, living and working in the foole i
and then the merit of CHrifi. irH the imputed grace doth avail, when
he is growing on the rretr,*as to ihc internall ground.

17. Beloved freind Mr. Frederickyoor queftions require a large
declaration j in the Treat: fe or Commentary upon Genejts they be all
determined at large j and if you obtain the eyes and fight of Chrift,
then there need not any fuch quclVions at all in fuch fmal things \
which indeed are too high for Reafon ; but in Chrift they are no
thing but a Childlike play j but however Iwillanfwer you breifly
thus.

The Firft Poynt.

Oftbt Serpent, which after the Curfe mttfl eat* Earth,
and Creep upon the Belly.

18 Firft, concerning the Article of the Serpent (which after
the curfe muft feed upon Earth, and creep upon the Belly ) f. I an-
fwer ] that her Shape and Forme wat fuch, but her Body and Spirit was
nn foevillfn the ritry Science of the ground of nature, as after
the Curfe.

i p. For both Tirftures of good, and evill,of the originall of
the firft and fecond principle were manifeft in her > and therefore
fhe was fo exceeding Cunning •, that the nature was able to fee in her
Centre in the Tinctures the ground of the whole creation.

20. She was in her giound before the Creaturall originall
( when* (he in the Grand Myfte^y was put into the Sevetation to a
creature ) a faire and excellent Ens of great power and verrue.

21. But the Devills Imagination^ (when he fate like an Enthron
ed Prince in the ground of nature in very high power and doffli-
nion, ) poyfoned this Em v which in theSeveration fornacd itfet/e
into a Serpent i and therefore he made ufe of her for his Inftrument
by the fame cunning and by the fame poyfon in which lay the
mightieft fewer to makf Eve monflToiu.

22. Yee Phyftr-ans ! it bthoveth youdoubilefle well to know, and
urderftand thcMyftery of the Serpent, apd whar lyerhhid under
her poyfon ; if you take out the lamej and proceed aright in the pro-
ceCe ihereof, then you may get a Tintlne againft poyfon , the like
whereof is not to be had-

25. Shee was in the Em of the Grand Myftery, befcre fhee was a

Creature,

The Eighth EpiflJe. 103

Creature, a Virgin ; but after the Curfe , fhee became an Whore •,
Magically £ or Parabolically ] to be underftood.

24. She faw in her the ground of the invrard, and outward World,
and therefore one muft come out of the inw ard World and kill her
monfter, which fhe harh putt upon Eve * and an whole Booke
might be written, of what the defire of the Devill hath wrought, by
and through her,

2$' But when (he did helpe to deceive the Image of God ; then
God accurfed the fame that fhe became blind as to the internal!
ground j and was alfo altogether Manifeft in the four Elements i
and fo fhc fel! into the Earth whence the body vras taken, and more
over fhe fell oncly to the wrath [_ or bad part ~\ of the Euth •-, fhe
can no more olta'n or reach the good part or q uality of the Eirth as
other Beafts doe ; aad therefore fhce muft eate Earth ', namely, the
property of the curfc in the Earth .

26. Shee was a flying Worrne, elfe nature would have provided
her leggcs, as other Worroes have on Earth * but her nimbler) effe,
wily fubtlety, and cunning, made Eve to long [after the. forbid
den fruit* j

The Second Point.

Of P*radifet and the GjrJen Eden.

27. Paradife was the temperature in Man , whenhee knew not
what good and evill w« j where the Divine light did fhine through
Nature, and Tmftared and tempered a!l things \ for Paradife is re-
veakdin m ag^me in Chrift, as to the internal! ground.

a8. But when God faw and knew that he would fail, then Paradife
fprung not forth with fruit any more through the Earth in the whole
World (albeit it was every where nutrtfeft) but oncly in the Garden
ef Eden where Adam was tempted j for that is the place i but Para-
dHg. hthe quality, to wit, the life of God in the firnilitude [ or
Harmony of the uqivtrfall Being. ]

The ThirJ Point.

Wbstber tbt Eetflt ( be'wp they n>^re in Paradife^ and
more-wer toballj tvtbly ) did jlfo
ll fruit ?

29. Beloved Friend M;. Fredrick., cvery Spirit eatethof its

Moihcr j

104 Tfo Eighth E 'pi 'fie.

Mother '•> out of what the Beafts were of that likewife , they did

* Qinfefferct eate -, namely of the * filth Ellence of the Earth in the Cofmick. fpi-

in 6'fm/H fit i for the deepeft ground of the Beafts is not by many degrees like

MuKdi. untoNUn', thus did they feed upon their Mother ; namely, the fpi-

ricofthem feeds upon the Cofmick. fpirit, and the body upon the

foure E!e nei.ts.

30. God knew very well that man would not ftand but fall, what
ufc or profit then fhould the Paradificall food be to the Bctfts j in
the Quintcfience there lyeth indeed a Paradificali property •, upon
that they feed even to this day ', for in every Beaft there is a power
which is ioconupcible , which the Cofmick^ fpirit drawcth into it
felfe to the Serration of the lad Judgement-

The Fourth Point.

Whether the Be^fls were fo trilde and rough before the
Curfi at tbty now are ?

gi. Beloved Mr. Frederick.'* the Garment which Adam had be
fore the Cuife when he was yet naked, was exceeding faire, and be
came him very well, fo likewife was the hide of the Beafts rough and
hairy, unto them •, but in the Curfc all things ( both in the Beafts,
and in the Plants of the Earth ) were deformed, and changed into a
monftrous ftrange forme j they had indeed ftich a cloathing , but
far more glorious in Colours, Feature, and Ornament, of the pure
Tmtture.

32. And I entreat you about thefe Queries, to looke into the
*Or,the Book * Grand Myftery with the eyes of Chrift, in wbom all the Treafurcs
called the My- of wifedome doe lye i and then you fhall fee them better in the un-
fterJHm MA&- derftandmg, then I can in haft briefly fct downc in writing -, and I
mm ••> An Ex- commit you to the Love of Jefus Chrift.
pofition upon
Genefu.

7b« Ninth Epiflle.

105

THE

NINTH EPISTLE.

The open Ftuntaine •/ God in the heart vf
Jefas Cbrift btt our refrefhrnext, and
conftant Light.

O R T H Y , much refpefted , arscf very
Learned Sir, I heartily wifh unto you
even that which my very foule defiseth
of God-, namely, the reall true Dh./nc
Knowledge in the love of ChrifT, that
God would vouchfafe to open the Cen
tre of theSoule, whereby the Paradifi-
call Lilly-twig in Chrifts Rofe- garden ,
might fpring forth, grow, blofibme, and
beare fruit i and the ftreames out of
Chrifts Founrame might flow from you -, and you might be taught of
God, that his holy fpirit might drive and rule you : As it is written,
Thofe who are drhen and moved by the Spirit of God, they are the Chil
dren of God'

2. I have received your Letter, and thereby underftand that you
have read my Writings , and that you dee delight in them -, and I
wifh from my very heart, th*t the fenfe and right meaning of the
fame may >e apprehended and undeiftood j and then there would
be no need of any further asking and fearching.

3 For the Booke in which all Myfteries lye, is Man himfelfe } he
himfelfc is the Booke of the Being of all Beings j feeing he is the
likeneflc £ or fimilitude ] of God ^ the great Arcanum lyeth in him,
the revealing of it belongeth onely unto Gods fpirit.

4. But if the Lilly in the humanity of Chrift fpringeth for h in.
the uewhirthoutof the foule -, then out of the fame Lilly the fpirit
of God proceedeth, as out of his owneoriffinall and ground-, and
the fame C fpirit] feekethand fndeth all Mj/flenes' \nthc Divine
Wifedome.

5- For the Lilly-branch which fpringerh forth in the new birih,
ou' of Chrifts humanity ( underftand the new borne fpirit, out of the
fou'.es f Ifence, out of Chrifts power ) is the true rcall branch fpring-
ing from, and remaining in Gods Tree.

P f. As

1 o 6 Tbt TtyV* tb Ep ift/e.

6< A* a Mother beareth a childe, even fo is the new man borne
in and out of Gcd •, and no otherwjfe at all is he Gods chiJde and
hcire, a child of Heaven and of Paridife-

.7. No imputed righteoufnefle avatieth ( a ftranger cannot inhe-
X rife Gods Kingdomc ) hue an innare righteouflsefie out of Gods Ef-
fentiality, otrt of the water and fpiritofGod, as Chrift told us, that
We muft become likg unto Children, and be conceived in Gods Eflence
and Me new children in God, we moft (pring forch, and be borne a-
rew •, as a faire flower fpringcth out of the wilde Earth, or as pre-
cious Gold groweth in a rough ftonc, or droffy Oare ; orherwife we
cannot fee, nor inherite the Kiagdonxe ©f God.

? . Fcr « hacfoever will pcffefie the interuall fpirituall World,muft
he lj orne out of the fame i the earthly flefh from the fonre Elements
cannot inherite the K'ngdome of God.

9. But the Quirit-ffikce (vhkh is the one flerheiats ntmcly,
I'arjMjl'*) whence the foure Elements have their rife, birth, and
proc el'din^, tliat fame muft be prcdoniiriaBt, aod rule over the foure
Elerhents, in like manner as the light conraincth the darknefle as'it
were fwal lowed up, and yet the fame is realty in it; even fo itmuft
bewithMaa.

10. Onely it cannot be fo with the outwrsd man in this time of
the ear t hfy life ', for the outward World .Triledi over the outward
Man -, feeing it was made manifeft in Man, which is his fall.

i ' . And therefore the externall nan muft penfh, as the externall
World perifhech and pafleth away ^ and therefore Man in this tiree
cannot attaine j>er/e$/<?n •, bat the true man muft continue in corn-
bare and ft rife againft the earthly corrupt life, which is its owne ene
my, where eternity and time ftrive one againft another.

12. For through ftrife or the mutuall combare in Nature, the
great Arcanum is opened,and the eternall wondeis in Gods wifedomc
art made manifeft out of the foules Effence.

13. As tlie eternal! God hath manifcfted himfelfe through the
time , and bringech his crernall Wonders through the time, into
combare and conteft, that through the combare fjorftiife^ ihat
which is hidden \_ and lyeth in the Myfteriow Nothing "] might open
i t selfe and he brought to light ', even fo in ftrife ^nd combare, the
great Myftery muft be revealed in Man, where Gods anger and love,
as fire and light are in combat and ftrife.

14. For in the foule (which arifeth out of the Eternall fire out
of the Fathers property, that is out of the Eternall un-inchoative
Nature, out of the darknefle) that light (which did extinguifh and
difappeare in Adam) muft l>e renaed and borne againe in the in-
comming of Chrift, and then the Kingdomc of Chrift, and of God is
freelj given him out of grace-

15. For .

Tfft Ni*& EpW*, 107

1$, Fof none cm take the feme unto himfclfc unlefk tbt love of
Go-! doth igaine preifc put of grace into the Centre of the fault ,
and bringeth the divjne will out of the fire of the foul as a new fprout
or new Image into the heavenly clTenttelity ; as che light fhincth out
of the fire.

\6. Therefore all whatfoever Babel teacheth of the externall 5m- v
puted righioulBclfe, and the externall afiumed Adoption, [ and >
particular Eltftion and Rejection from eternity ) is without founda
tion and footing » Chrift faid, Tou mufl be borne agAtni^ else yon cannot
fee the Kingdoms «fOod.

17. The teeming holy flattering comfort with Ch rifts death, a-
vailcthqqtrwi*g,but to enter into Chrifts death ; and to fpring up
anew in him i and to arife in him and with him and become Chrift,
T or an annointed child of God 3 in the new man.

18. Like as Chrift hath mortifyed,extinguifhed and overcome the
World, and aKo the anger of his father, (being the centre of the
Eternall Nature) in the foules property, with his love, (that is,
with the new lore fire introduced into the foules effence j into
which, the Devill before had brought in, and placed his Defne j
even fo muft we in and with Chrifts fpirit quell and quafh the earth
ly Adam in Gods anger, and mortify it through Gods love, that the
new man may fpringforch •, clfc there is no forgivcnefleofrin, nor
any Adoption L or filiation 3 nor any righteoufnefle.

19. The Kiogdome of God muft be inwardly innate, and borne
within us, clfc we cartoot fee with the eyes of eternity into the an-
gelicall World.

20. All Imaginations, inventions and waves; all reading, ftudy-
ing, and teachings istonopmpofe, [without this way of the new
birth J noartor reafoncan atuin it : we muft enter onely through
the gate which God hath opened ro us in Chrift v and fpring forth
inGodsKJftgdorre and dye unto tl)c earthly will.fo that it neither
hindereth &>[ fticketh on us and clog^crh us > the ^ecd of the Woman
waft continually -brutfe the Serpents head in us.

21. Selie-re.'foii cannot make a child of God \ for it lycih not in
wvriUing> running,, and keeping* doe, as fo'uat Paul faith ^ bttonGodi
mercy and Companion.

21. My ielfehood cannot attain it ; my fetfefiood nauft dye in
Chrifts dcarh ; and fail or rtfigne uvrothe nothing ^ aodrbennry
fd/ehood falktb ioto Gods Mercy •, and is in the limit of (he 6rft
man, and ftandeth againe in the word Fiat \ where Gods mercy in
Chrifts entrwjce into our humanky doth nuke [or recreate] the
new man out of grace.

25. And therefore the corn-pi earthly will muft dye in a rc«H V
true, upright repentance, and enter into the Refigcawcn ; tliaris, \

P 2 into

108 Tbe Ninth Epiftte.

into the nothing,and wholly furrcnder the will of reafon unto death,
and nticher will or know himfelfe any more , but enter into the
mercy and compaffion c God.

24. And then this filing hath its place and meaning.as God fpeak-
eth in the Prophet, M_, heart breaketh in me, that I muft takf pity on
him, can A M ether forget berCh\lde< thtt/bee flmldw, have compaffion
on the Sonm ofhir wwbe ? And albeit /bee fiwld forget, \yet I will not
forget thee •> behold, I have noted thee in my hinds.

2$. In rhis ( na'.iu'.y, in Gods mercy ) the new man doth arife,
and fpringeth up in the Kingdome of Heaven and Paradife > though
the earthly body be in rhis World.

25. For Saint Paul (kith, Our Conversation u in Heaven ; Thus the
re* man walkech iti Heaveii, ar.d the old man in this World, for the
Heaven in which G>->d dwelleth is in the new man.

27. Thus ( beloved Sir, and Brother ) and in no other way and
manner, have t found chc Myftery v I have not ftudyed or learned
the fame } but if y.ni or any other doth thirft after it, I am engaged
as a Brother in my arYeftion and love , to fhew him the way how I
nice with it, as I h,>ve fet downe at large in my Writings, chiefly in
the Booke of the Threefold life of Man, and in the Booke of the three
Principles of the Divine Being.

28. Indeed I did it for my felfe, as a fpirituall exercife in Gods
knowledge, in the Myftery of the great Wonders of God j which
notwithftanding by Gods providence and guidance is come fo farre
as to be publifhed and read ; and I would gladly that every one that
earneftly defires to underftand the fame, might have it •, and I wifh
from my heart, trut it may be really manifeft an^ made knowne to
the Reader ofth'u Epiftle, and to every one in himfelfe, and then there
would be no need of any further fearching and fecking.

25;. But feeing God hath promifed by the Prophets (efpecially
in rjar/-) thac he will powre forth his fpirit in thelaft dayes upon
all rlefh, therefore the time is to beconfidered and taken notice
of.

30. I fay as I have knowne it, that whofoeyer at prefent will dye
to himfelfe, him fhall the fpirit of the Lord according to Joels Pro-
phefie apprehend, and manifeft his Wonders by him ; therefore if a-
ny be in earneft, he fhall finde it by experience.

31. Yet let every one be faithfully warned, that if Gods light doth
arife in him,that he continue ftedfaft in great humility in refignation,
namely in the death of Chrift

32. ( For the Heaven fhill now at laft powre forth its long con
trived Egejlum of the Confteflations which it hath wrought in the hu
mane property ) leaft he atfo be taken hold of by the fUrry Heaven,

./ and goe beyond the limit out of refignation.

* As

on

fcfi.

the ftrifc againft the Serpent , and entred into a felfehood Q or a
fsngular Luciferian conceit of their owne holineffe j foppeftng that ^^ *£'*
they wtreckMged into a Deity, and fo they have confounded the ex-
ternall World with chc internail.

34. Which is unfound , andVoyd of ground , and of *hichwe ™Jr
mult take great heed, and fee that we continue ftcdfaft in decpeft
humility , that the feed that is fowne may grow unto a Tree, and
may come to the.bloffoming , and the fpirirjof God get a forme
in us.

§5. For out of the BlolTome.artfeth the morning Starre, that Man
may learne to know himfclie what he is.and what God and Time is.
. 36. I give you Sir oat of good affeftion to underftand, that this
prefenttime is lerioufly to be taken into confideration -, for the Se
venth Angel in the Revelation hath prepared his Trumpet ••> the powers
of Heaven be in peculiar motion •, moreover both Gates ftandopen,
and light and darknclie are in great defire > as every thing is taken,
fo it fhal] goe in.

37. At what the one fhall exceedingly re Joyce, the other fhall
mock at if, whereupon followech the fore and fevcre judgement
upon Babel

38. And fo I commit you and yours unto the pleafant and, amia
ble Love of Jefus Chrift.

Daiedt

27* O8ot>ery I 6 2 r.

THE

Tbt

THE

T E N T H E P I S T L E,

O F

The Killing of Antichrift in

our Selves
AND ALSO

How wee may attaine unto Divine
Contemplation.

Our Safoatitn is in Cbriji Jefw.

O R T H Y, and much refpefled Sir,
I wifh unroyou the grace, know:
ledge, and bltfllng of God in
Chrift Jefus •, afrer 1 was informed
of D. K. that you ava Chriftian
Brorher,and tellow-meniber hi ihe
Lord, doe ftand in an hearty De-
fire m the drawing of the Father to
Chrift Jefus » and doe alfo lahpur
in your minde how you may ccme
to Divine Contemplarion.and Vi-
fion in your felfe ; therefore upon the requeft of the Dotf or, I would
not omit to vifit and falure youwicha fhort Epiftle, and briefly to
dctlare unto you out of my Gifts, out of Chriftian love the way to
Divine Vifion and feeling ; and hereby to prefent unto you in bro
therly love the Sap of my little Coral! in the fpirit and life of Jefus
Chrilt, as one branch or rwigg on the Tree is bound to doe to the o-
thtr -, and 1 defire that I might be well underftood, if peradventure
1 might give further occafton to your zeale.

2. Seeing that you very well perceive in your fclfe that Antichrift
in Brffo/bearcth the fway and government in Cbrijlendome , and acV

eth

The Tenth Epijl/e, HI

eth felfchood and the Juft of the fltfh •, and chat our deare hnmatml
hath faithfully warned us thereof, and fay^, Thatjkjh and blood {bill
mt inherit the Kingdoms of Heaven, John 6. And yet the Antichrift
feeketh and dcfireth nothing clfe, buc o'tdy temporall honour,
might, and power, to climbe up and advance himfelfe in the luft of
eheflefhj and moreover that this An tuhrift hath for a long timefo
civilly and demurely deckr and adorned himfdfe with Chrifts * fur- * OrtHitJt&n-
jpfc Atantie , that men have nordifcerred him, hue they have honou- kjfe Coatc.
red arxJ adored him for a Saint -, the which is reafonably well revealed
to me in the Grace of the mol\ high •, and thereupon I would de
clare u rito you inbriefe what a Chriftian is } and alfowhac the An
tichrift in man if, for your funher con-fiderarion.

•3,, Chrft fairh ', Whomever forfj^etb mt hmfe.tt land, money, goods ,wifet
cbildren.brvtben and ftfters, and deny himfe'je, and folhw me, he is not my
Difciple orfen/vnt; alfovtH muft turne and become like children '•> or be
borne anew of water and the fpirit,e!fe youftullwtfee the Kingdoms $f
Gad; this is mt meant that oiie fhould run out of his vocation and
* calling from hit wife and-children into a folitary D; fart and wilder- * Or, Emphj~
nefie, and forfakeall ; butonely he muft fotfjkethe Antichrift -, ment.
that is, the S ELF E in all [ the meum and tmm, the mine and
thine. ]

4. Whofoever will attain to Divine contemplation and feefing \
within himfelfe » herouft mortify the Antichnlt in his/o«/t?,and
depart from all cwnehood of the wiil •, yea from all Cieatures ;
and become the pooreft creature in the owne-hood Q felfeneficor
fclfe intercft ] of his mind •, fo that he ruth or ownerh nothing any
more for a propriety, be he in whateftare and condition he will.

<,. And though he be a King yet hisrr.ind muft fo, fa'<e all owne-
hood,4nd eftee*n himfelfe in his place, dignity ,and Teitpxail goods
no other then a Servant of God ', and th.it he therein ought to fervc
God, and his Bretheren, and that he harh and poifeiTethal! that he
hath, not after the right of nature, as if it were his owne [_ to doc
according to his owne will and pleafure therein] but that it is his
fellow bretherens and members ', and that God hath fet him as a
Steward and officer orer it •, and he muft th'mke that he therein
ferveth his Lord, who will require an account oi him.

6. He muft wholy and fully refignc up in himfelfe hi?_ownewill \
("which driueth him to fi:ch poflefiion of owne-heod [or felvifh
affeftion or union with the Creature ] ) to the fufterin^ and dying
in the death c f Jefus Chrifl ', and humbly befecch God in right
earaeft repentance and converfion, that he would mortify this cvill
will to felfenetie and remporall luft, in the dearh of Jefm Chnll, and
bring the will of his foiile into the true adoption or filiation of God -,
that fo he might not will and dcfire any longer to hh klfe •, but that

Gocij

The tenth Epift/e.

Gods will might bein him his will and defire •, that he might be
dead ( as to the will of the foule, ) in 2nd to his felfe or owne hoed
and that God in Chrift might be his life.

7. He muft wholly immerfe his will in deepeft humility into Gods
rcercy, and lay hold on fuch a will and refolution in the Divine pro-
miftfof grace, that he this very houre will depart from all owne-hood
of the pleafurc of this Woi Id > and never enter any more therein •,
albeit he thereby fhould become the foole of all the World ; he muft
wholly immerfe himfelfe into the deepeft fubmiffive lowlineffe and
unworthineffe before God wi th repentance ; and yet in the foule
apprehend and hold faft the promife of grace, and ftand therein, as
a Spuldier before his Enemy, vrhen it concerns his body, and
life.

8. When this ccmmeth to paffe, then his owne will ( being the
Antichrft will be apprehended, and mortifyed in the death of Chrift '•>
and his foule will loone become as a young fimple child which hath
loft its naturall underftanding of felfehood ; and beginneth to la
ment before God as a yonng child before its Mother, and trufteth in
the Mother to give what fhe pleafeth to it.

9. And this is that, which Chrift faid, ye muft turne and become
as children, and forfake all, and follow roe j for Adam departed
from Gods will into felfe-will j and hath in his owne felfe-defire
bt ought the infinuations of the Se'penr, and the will and defire of
the Devill into himfelfe-, fo that he hath brought himfelfe and his
lifei conifort (which afore ftccd in mutuall harmony1 and Agree
ment in one onely will which was Gods ) into a divifion, and difuni-
on, where the properties of nature departed from the Squall Agree
ment and Concordance-, each property entringinto itsfelfe-hood
(being an owne or peculiar fclfe-defire) whence the luft, and I-
magination to good and eviildid arife in him ; and heat and cold
prefently fell on him, and he dyed from the holy life intheequall
and mutuall concordance v wherein he lived in one onely pure Ele
ment, wherein the four Elements were in him inequall weight or
Temperature.

10. And of this God warned him, faying j eat nit of the Tree of the
knowledge of good and evillelfe y ou.fi all dye ', meat.ing thereby the
death to the Kiogdome of Heaven -, namely [the difzppearing]
of the faire Angelicall Irrage, which dyed prefently in the falfe in
troduced defire of the Serpent ^ and therefore this falfe will of the
Serpent muft frft dye in Chriftsde^th by true Converfion i and out of
this death Chrift arileth in his fpirit againe in us, in the heavenly I-
mage which dyed in Adam •, and the inward man is regenerated and
new borne in Chrifts fpirit.

1 1. Thif new Spirit corr.meth to Divine viiion or contemplation in

himfelfe -,

Epiftte.

h'imfclfe ', it heareth Gods Word and hath Divine underftinding,
and inclination, and may behold the Grand Afyftery, in Divine and
naturall Myfteries ', and albeit the earthly fltfh yet cleaveih unto
him in its inclination, yet the fame hurteth or fpoyles not [_ the new
borne fpiric 3 at all 'n him.

12. He is in this new {birth as folid fine Gold in a rough drofly
ftone, the drofly foyle of the ftone being not able todcftroyor
fpoyle the Gold •, for his right will is dead to the earthly defire, and
continually defireth to kill and mortice the luft of the flefh , and
doth likewifc kill it without intermifiion, for heic the Seed of the
Woman, Vi^. the new Man borne in Chrift , bmifeth the head of the

• Serpents will in theflcfh Q which will] is, Amichrift*

13. And beloved Sir, I give you as a Chriftian and Brother in all
faithfulnefle, fyncerity, and uprightneffc to undeiftand, that we in
our Sufpofed Religion ( wherein men doe nothing but contend, con
fute, and revile one another about the Letter [ and the different O-
pinions thence contrived 3 are as yet in the midft of Babel, and that
i t was never Worfe then now \ whereas yet men doe boaft that they
are gone out from BabeL, and have the true Religion, which I leave
in its worth £ to be well confidered. ]

14. But for fo much as is knowne to me in the Lord my God, in
my exceeding precious Talent given to me of God, I fay, that men
indeed have dipped Chrifts Mantle with its purple colour in the
blood of Chrift, and taken it upon them for a covering •, and there
with they have onely covered the Antichriftian childe of fclfe will,
•and fo have painted overche A«tichriftian Baftard with aftrange
colonr.

1 5. For men doe exceedingly flatter it, and cover it with Chrifts
fuffering merit, and death, and comfort it, that Chrift hath payd all
for it, faying, It ought onely to FJ apply or J comfort it fclfe with
the merit of Chrift, and receive it in faith as a fatisfacVion, and thus
:they fnew us an outward imputed righteoufrcfle.

16. But it hath far another A. B. C. in the true undetftanding';
no comforting, felfe-willing, running, or keeping a round, availeth
any thing i the fuffering, the death of Chrift, will not be given to the
Antichriftian Beaft in Selfet but to them that depart from, and re*
linquifh all the ownehood fj and propriety 3 of the creatures, and
wholly refigne up themfelves into the futfering and death of Chrift
Jefus-, and dye to their owne will, in and with Chrift , and are bn-
ried with him, and alfo zrife in him to a new will and obedience, and
hate firine i who put on Chrift in his fuffering reproach, and perfe-
cution, and take his Croffe upon them, and follow him under his
Red Banner'j to them I fay, it will be given, thefcput on Chrift
in his procelfe , and become in the inward fpirituall Man

Q Chrifts

H 4 T>Mfe pf s<*V yto>to&$fa v ?t

Chr'.fHroemteiljtta.cbe IeT* .Stile with CMft* merits, na

if None b.*r^

Jcik he Mr^W^fi wSS by W rq««t*we and cpn-
TO ChiUVnn bsfoje h« h« ' Xeh refignaiion , and n^igwd felfe-
veifion to.him *«th an jW-^JfJi 3nd b^othcth h,mfclfe
fo chac CH-R ^

'

ise, were mUft follow in v:ery deed, or re-

SS2ffS^ «^»Y t from the pr,-
hath row e* • a convcrfion of

*" •
i^^5

,. i, fra it "ill not he given to "Syr, whence it is a-

,. i, fra it "ill not he given to ^"SyESr, whence it is a-

*"

-.

of God, and fceth him not ', Albeit all things live ind move in God,
und be himfelfe is through all things, and yet hcpofiefleth nothing,
five that which dyeth from it& owne will > that he muft poficffe, and
he poffefTcth it willingly, for it willech nothing without him, andic
ir in the End of the Creation, and alfoin th< Bfginmt>i-

2$. Whereof I could furthcc mentknvunjoyou/ifoccafionhere
did permit, the which I have in my Writings largely defcribed and
declared ouc of the centre, and Original! of all Eiiences •, and here
onely I have hinted in briefc, what a Chriftians ftate, being, and
condition is } if it ftiould pleafeyou further to confider cf it, and
co give up your felfe into this procctfe, asl likewife hope that you
are already in it.

s5f But for a more brotherly recreation, I thought good to vilit
you with a fhort Efiftle 5 and to folace my fclfe a little with you in
the hope and faith which worketh, and is in Vst untill we be once
freed from this Cottage, and be afterwards rcfrefhed, and quickned
perfectly one with another in Divine and brotherly Union , and
Yrfoii' "

27. And this, I ha vie done upon thedefireof the Doft or above
mcntiontd , in all fyncerity.and uprightneflfc 5 and fo I commend
you to the tender Love of jcfus Chrift.

.

THE

• ,

! ,
'

.

Iltf

Tbt Eltvtntb Efiflt.

THE

ELEVENTH EPISTLE:

Our Salvation is t# the effgftualt working
Love ofjtjtu Chrtft in Us.

E A R E Brother in the life of Jefus
Chrift, Iwifhfrom my heart the Di
vine working Love unto you, that yonr
noble Lilly-twig fprung forth in Chrift,
may in the power of Chrift,grow great,
and bring forth much fruit in the Pa-
radifeof God, to the heavenly joy of
us all, and our ecernall brotherly fel-
lowfiirp.

2. I rejoyce in nay foule, when I
perceive that a goodly, vertuous, hire Branch is fprung up in our
Tree of life Chrift i and I hope alfo to be a partaker of its good
fruit.

3. Asene branch on the Tree doth enjoy the fap and power of
the other, and they all doe mutually grow, andbearc fruit in one
onely Power ; fo likewife we arc in the Tree of Chrift all onely One,
which [Tree] is CHRIST in us ALL.

4. Seeing then that you freely and unfcignedly with all acknow •
ledgenent of heart and moath, doe approve your felfe to this Tree
of life', and on the contrary doe renounce, andgaincfay thepoy-
fon> and delufion of Satan ', therefore I wifh nothing more at pre-
fent, then that I might be able in the power of this Tree which is
Chrift, to impart and give the influence of my power received from
him unto you, that we might grow together as members in one
Power.

5. And I make no doubt, bat themoft High hath begotten his
Litty-wig in you, for without Divine Power we have no longing, or
bmger after God, and alfo we cannot know him without hisfpiritin
us ', all that we und^rftand and know of him fundamentally [ or in
reality H commeth from his Revelation and Operation.

6. For albeit the World praterh and ralketh much of God, yet it
doth it.onely from Caftome, and receiveth its knowledge from the

Hyftory

Tbt E/eventb Epifiie.

Hyftory of the litenll word [ by the habituall faculties of its naturall
reafon J and yet it is void of true knowledge.

For none kneweth the Father but the Sonne and he to whom the fm wilt
reveal him.

7. And therefore we have no true knowledge of God, nnlefleit
be given us of the fon, who liveth in us, if we be Q living 3 branches
on the vine.

8. For Chrift faid, whifoever is efGod he heareth Godsmrd, and
to the Reafon- learned who were onely fkillfull and taught in the&r-
tert he bid, therefore you doe notheare, becaufe you are not of God y alfo
you are not my {beep j you are ravening wolves, and hirelings

.9 Therefore 1 fay, that if we will fpcake aright of God, and un-
derftand his will, then h's wordb muft abide in us, in a quicke and li
ving working j for Chrift faid without me youctndoe nothing i alfo now
can call God Lord without thehily fpirit in him ••> for his calling- Lord
muft be borne of God, and flow from the holy Ghoft.

10. Nothing is pleafing to God , and alfo nothing is accepted of
God, but that which he himfelfe doth'and worketh in and through
the fpirit of man y therefore faith Chrift, alltheplants which my Hea
venly Father hath not planted /hall be rooted eut and burnt withfirey

11. Therefore my beloved brother, you doe weil to holdaod keep
your felfe to the Origmall of life i and defirc power and ftrenguS
from it y you lhall be well quickned refrefhed and ftrengchened, you
are an acceptable gueft to God and the members of Chrift, in [ this ]
your porpofe.

12. And if you perfevere ftedfaftly and rcfift the devill, the"
World, and the Earthly flefh and blond-, and prepare your felfe to
fight like a true Noble Cliampion,fo; Conqueft a^ainft all thefe •, and
overcome in you the Potent, and open Enemy felfe- love ; and come
aright into our Generall L 0 V E •, then you ihall certainly know,
andfindeby experience that the noble and exceeding woi thy Tro-
phee.or Crowne, of Chrift^ conqueft, which he obtained in the o-
verthrow of death and Hell fhall be fet upon you, with the Heavenly
Kingdomeof joy.

ig. And then all the Children of Chrift together with the holy
Angels* fhallexceedingly rejoyce more with youthen for 99 rghtc-
ous ones, who have allready obtained it.

14. And the fair and noble Sophia fhall be given for a fpoufe unto
your foule, which now ar prefentltandeth at rhe doc re of your foule,
and doth earneftly entreat and call you with her voice ', and knock-
eth bidding you to come forth, and hold out aright, in Battle againft
finjdcath,Devill, and hell, and with vour earneftncfle or fixed icfoln-
tion, tofet the great Petards againft the ftrrng Fort of nature, ani
fhec will helpe you to blow up, and demolifh thii ftrong FJit.

IT. And

The

1 ». And then you (hall fu /»wt wirier/, ind at th« hour of Con-
quefT the joyfull nuptUlta or marriage of the Lambe (hall be edcbra*
t£<* in Heaven iu you ', and then the * SkQke&rdifttflt (hall be given
ty £fo'ft> i"10 tr>c ^2nd of your foule.

16. Eutbefure, remember Kxkecp truly and faithfully umo the
end, what you have prom'tfcd unto this chart Sophia, itomft be in
right earneft ard not to lookc back again into Sodom, as jUri Wifej
who vrjs turned into a />///«r «f Salt.

17. But you muft goe out of Sodom with Lot according to Go<?s
command, and entei into the footlteps of Chrift, not at all regarding
thcfcotfiiigs, rtproachej, and opprobrious fpeechcs of the World »

*'OctMtu'k£- butlcvethe * Brand of Chrift more, then the friendfhip, honour,
and goods of the whole World, an>l then you may vralke along with
us, upon the Pilgrims path of Chrift.

18. Bucifyoudoe not lelifhthis, but minde and defire rather
the pleafure and honour of the World, then you are not as yet ready
and prepared for the Marriage, and to come to your Spoufe, our lo
ving ancf cleare Sophia*

151. Therefore confider well your felfe, behold and examine vreH
your whole heart, if you finde a longing defire and drawing there
unto ( as 1 in part perceive and take notice of) then doe not dtlay
01 pucitoffanhoure, but goe forward, and enter with a right car-
ntlWfie [ or fixed minde ] into repentance, and yeeld up your
will wholly and fully, to eater inftantly thereinto, and never to goe
out from ic againc j albeit you fhould therefore for fake body > Llf E9
ffowHTy and Goods,

20- And if you doe thus then you are rightly prepared, and the
true Pioneer vill come unto your foule, and doe that in you which
you cannot doe without him.

21. And although afterwards [ vaine^ inclinations, and great
ftrifc and opposition in the flcfh Bought ftick and cleave unto you i
and your reafon call youaFcpJc) yea though Gods anger fhould
cover and cloud you in foule and body, yer ati this will hot hart you •>
.youflull fpnng forth under fuch thornes with a new minde , afld
walke with the (pirit in Heaven-

22, And albeit the earthly body muft be converlant with rfi€
creatures, yet it ftwll be with it, as with a rough ftone, in which line
Goldgroweth.

a?. Be nntat all offended at rr.y tribulation, and pciTexullon i
neither be afraid ; for it is the marck of Chrift » Looke but bafck in
to the Scripture,, and fee how it went with the children of Go«i ; -how
were they continually perfccutcd and killed by l/wfe who fhouid have
taught the wtf>« »/ God-

24. For 1 am entrufted with a precious Pcarle, which God doth

fo

TbtE/evcttth

fo cover, that the unworthy fee it not, but are blind therein, and
are offended at the fimplicity of the perfon $ that fo they may re-
maine blind to themfelves in the wifedomcof their owne Reafon;
thi**hey .fee, and y^t doe not underftand it* feeing they fcorne and
defpffe the limplicfry of Chrift.

25. But the time is very wgb at hand when they fhall give an ear-
neft account for it.

2(5. But that God hath given you to nndeiftand what it is, and
from whence itTcounnetb -, hjfc;ihjinkfull to him for it, it is befallen
you out of grace ; for you have humbled your felfe before him, and
there may yet greater .grace happen unto you, if you perfevere fted-
faft in'kumjlh}, and earneft Prayer.

27. 1 will willingly impart unto you my Love , as a member of
Chrift, with praying and cooperating \ for it is meer joy in my heart
fo to doe ; albeit 1 muft therefore fuffer bodily trouble and calami
ty i yet 1 fejoycc to fee what God the Lord hath done by me poore
Man hitherto.

28..$aMRC^oJ!>«pi: hinder the wayes.of God, and though it,feemes
as if He KihdeOed them by his murtherous cryes, yet they arc there
by the more divulged and made knpwrie,fo that the Children of God
doe enquire after the true ground.

29. But the wicked crew is thereby hudned and hindred ', but
others are thereby called, and this youfh^ll fie before A yeare cornea-
bout j 4nd though they kill me , yet it muft goe forward j for it is
from the Lord,

30. And I commit you to the tender effeftuall working Loveof
lefus Chrift ', and corrmaend my felfe unto your brorhcrly love, fa-
vour>andarteaion.

Dated at G<er!itfy Afrit
25* 1624.

no

The Twelfth Epiflb.
THE

TWELFTH EPISTLE:

T O
Mr. JOHN BUDOFSKY.

Our Salvation in the lifeofjeftt* C^if.
worthy, much refpefted J/V,

All fyncercwifhesof Divine Salvation in

holy Power; and of all temporall

welfare premifed.

Have received your Letter fcnt tome
for Chriftian fiiendfhip and refrcfh-
ment, in Divine knowledge, in Divine
dcfire, and afteftionate hearty Chrifti
an Love, and it is exceeding welcome,
and acceptable to me.

2. And alfo I doe rejoyce that yet
God hath his children, and little flock
here and there, -whereas elfe at prcfent
the World is deeply drowned in wick-
ednefle , and is apprehended in the
fire of Anger, which {bonly fhall make a great rent in the Antichri-

«08h.«, and fayd, V*» ;« mm -«---

and renouncement of ha-
that man wholly betaketh himfdfe into his
, and wholly annihi!ate,himfelfe in Selfe, mdSnL

BWWW*!^^^*^^ entire defire from thi?
Worlds 5«»$unto God, and wholly dye? in the death of Chrift to
hisowne ftrcjngthand felfe-will?, and falWowne or fincksinto the
rnercy and compaOion ofGod j thatfo he may be apprehended of
the holy Spirit in the inward ground in himfelfe, that the famemav
fee, will, and ad through him, what is plealing to God ; who ondv
Is fefflf Searcher in Divine knowledge, and the light of the foule
w wirch light-it beholdeth and know eth God, and in no other way
may it attaint to Divine and Naturall knowledge, vifion, and con
templation.

$. For the naturall rational! man underftands nothing of the Mv-
Itery of Gods Kingdome, for it is without, and not in God, which is
plameand manifert by the learned in Rcafon, in that they contend
and wrangle about the Being and will of God, and yet know it nor!
fer they heare not Gods Word in them. - n (?

6. And all is dead and voyd of underftanding in reference to
God, which hath not the living voyce, and the Divine hearing of the
neve bmh in the Ens of Chrift in it ; that the fpirit of God may give
Teftimonyof his outward hearing and reaching in him , in which
internall feeing, God onely is knowne, and his Being underftood, to
which the outward literall , or written Word is onely a forme and a
prepared Inftnumnt.

7. But the true underftanding muft flow from the inwaH ground,
out of the living Word ef God ( which muft before be opened and
revealed in Man} and enter intoihe written Word, that there maybe
one concordance and harmony, elfeall teaching of the Divine Be
ing jand Will is nothing but a building upon the great Btfylon of
earthly Reafon and Wonders.

8. In which internall ground all my knowledge concerning the
Divine and naturall ground hath taken its rife, beginning, and un
derftanding •, for I am not borne of the Schoole of this Woild fj or
educated in Scholaftick Arts '] and am a plair.e fimple Man -, buc by
Gods fpirit and will, I am brought without my owne pjrpofe and
dcfirc, in to Divine knowledge in high naturall Searching'.

9. Which knowledge, and free gift of Grace, I (lull heartily and
willingly impart to mydeare Brethren, and fellow ire"ibeis in the
life-Tree of Jefus Chrift, and dayly make fupplication to God, that
their hearts might be opened in Divine hearing aid undemanding •,
that fuch knowledge might be mamfeft, and made knowi.e slfo in

R them,

I2> Tb Tvtlftb Epifte.

them, and we might be deKvwretlhow of the com/lttoui DHpnting
Babylm, and be brought into one brotherly love, and tort m m what
Cods will and being is.

10. And Sir, I let you nnderftand that your acknowledgement
and tendered friendfhip, is of great acceptance with me i and I wifli
alfo to difcourfe with you of Divine nutters , and recreate my felfe
therein , which ( being we are fo from one another ) cannot be
done fo well, and yet it may fall out -, for I am fully intended ( when
the dayes be a little lengthened, and we be fomewhat better afibrcd
of more conftant weather, if Gcd gram fo .much favour and time of
Peace ) to conferre with you and other good Brethren, and friends
in thofe parrs by word of mouth v and then i will anfwer yoor pro
pounded points, and fpeake with you fundamentally of them, which
now in hafte cannot be done : And I commend yon, and yours, .to
the meek Love of ] cfus Chrift.

t 13. 'Dtcmfoir

Tht T&frtmttt Epiflt.
THE

THIRTEENTH

EPISTLE.

A LE T T E R Written to one

In T * M F T A T i ON, and trouble

of Mindc , flic wing whence

it arifeth.

Ottr Sttvati** if in the life
Cbril in U S.

E A R E Sir, my feOaw-rtKtfitw, and
Brother in Chrift our Sariour ', ITJ
cordiall wifh and coe Derating deflre
of the Divine Love and Grace pre-
mifrd : I dciirc ro k: you know in
Chriftian Love, that I have confide-
red your condition in a Chriftian
Sympathy and fellow feeling > and
have brought it before the gracious
companion of the mort high, to lee
what hce would be pleafed to let
me know therein.

2. Whereupon Sir, I muft tell you, that I in the fame gracious
compaflkm obtained fuch an infighr and I'iffm of your condition
and Temptation, that the ground and caufe of it is made knowne
tome; and I will fee it downe in briefc for a Memorandum, that you
may confider and ponder it fcriovdly bvyourfelfe.

3. Thefirft caufe of fuch ftrong working temptation, is the fuper-
natarallfuper-abunr'amand unfpeakable love of God', (thatis, rhe

R 2 Divine

Tie Thirteenth Epiftle.

Divine gocd will, and then the creaturall will ofmanftruglingone
againft another ) that the humane will rcfufeth fully to refigne and
give it fcifc up with total! confidence en to fuch great grace of God ,
which is tendrcd unto it out of pure love j but fcekcth itfelfe and
*Or, Things. its«pir/bt*njpftrinfltbry things j and lovethit (clfe^andthe:
ings of this Worhf more then God

4 . Therefore mans own nature ( which in its owne centre without
the love of God, ftandeth in meer anguifh,ftrife, enmity ,and unquiet
contrariety ) tempteth him •, into which alfo the Devill fhooteth
hisfolfe defire, to lead.man aftray from fuch high grace, and love
of God. f { 1

5. Th;s temptation is the greateft; and it is even (;he combate
which Chrift frii-ntahiethjVkh hisjpvjt ('Jhe$ f^h wuoithe nature
of man) againft fuch felfeneffe, alfo agaiuft Gods anger> fin, death,
Devil!, and heH, in which combate the humane Dragon muft be de
voured by the love of -CKrifr, arid changed into an angelicall I-
mage.

6. And if the love of God in Chrift bad not its influence in you, you
fhculd have none of tbJs combate , but the Dragon ( Vi^. The
falfe dcvclifhwrll) would maintaine ht» naturall right [and pof-
feffion without an} fuch confitt or difturbance. ]

7. Now therefore this perplexing, and diftreflmg temptation is
wrought very fenfibly in nature by the Dragpnrwho is in travelling
anguifh with his owne nature, when fuchf great love ofGodcom-
meth into him and would change hi sjnaturali right into a divine
\_ felfe denying ] wtf.

8. For here Chrift [" the Serpent-ftroyerj~l ftandeth in man, in
hell, and ftorrneth, or affaulteth the ftrong prey-fort oftheDeVill,
whence, arifeth fuch ftrife i where Chrift.- aW Lucifer fighiforthe
foale, as God hath given you to fee, and k'nbw experimentally in che
firftTempratinn. . ;.'J^.^i/ ^

9. Thus Chrift bruifeth the head of the $vr$%M>ctrfd tfe Sefteni ftingeih
Chrijl in the heel, and the poore foule ftanSfeth in the midHeft in great
trembling and fadnefies, and can doe nothing, but ondy ftand ftill
in hope > it is not able alfo to lift up its face before God ; and powre
forth its efteftuall prayers j for the Dragon turneth its face towards
the vanity of this World, and fhewes it the beauty, and glory of this
World •> andmcckcthit, becaufe it will become another creature '•,
and represents unto it the Kirjgdome in which it liveth and its na-
turall grf und.

10. And here the foule ftandeth with Chrift in the Wildernefle,in
the forty fayes Temptation j where the might, glory, riches, and plea

• fure

fure of this World is tcndred unto it -, alluring it to elevatejt fclfc,
and enter into its owne felfe-^ill.

: .

IF. The Second Temptation of Lucifer, and the felfifh Dragon of
nature, i^this, that when the foulc hath taftcd the Divine love, and
liarh tccrie once illuminated, then the foulewill have that fame
Tfghrfor jrs- owne propriety, and worke therein in its ownclWer
sfnd'ibn'tty as in its owne peculia/poflcflion •, underftand, the nature
of the foble, which being Without Gods light is a Dragon as Lucifer,
that I fay will have it fgr its owne propriety -, but this Dragon wilJ
rotrefigneophisnaturallrigh; ••, he will be a maker and difppfer of
the Divine power, and live therein in great joy in his fiery £ feififh ^
nature j ' and this cannot be.'

iz. This Dragon ( Vt^. the fiery nature ) muft be changed with
its owne will into a Love- tire and forgoe his naturail right i but he
is unwilling to doe if, but he in fuch a charge or tranfmucarion
looketh for an ownefelfe paver, and yet findeth none, and therefore
he begirmcth to doubt of grace, b'ecaufe he feeth that in fuch work
ing he muft foifake his 'naturail defireand will -, and hence he con-
tinually isafrayd3andVilI notdje'm the Divine light from his owtv
naturail Right t but alwayes thmkfththzt the light of Grace ("which
worketh without fuch fharpntffe and fiery might ) is a fa$e light.

1 3: Whence it commeth, that the outward Reafon ( which how-
ever is blind [ and feeth nothing aiight of itfelfe], ) continually
thinketK: O! who krroweth how iris with thee, whether it b.e.true
of no, that God hath inuminated thee, that he is inthec? Icmay
likely proceed from fucb a Fanfte , thou feeft not the like in other
people, and yet they thinke to be faved as well as thou, thou makcft
thy felfe.thercby onely the foolc of the World, acd ftandtft in fcare
and trembling at Gods .anger, more then thofe who comfort . . •
themfelves onely with the premift of grace upon the fitture Re
velation.

14. Thus it commeth topaffe, that then tbe internall ground
doth fgh and pant afrer the inflamrr.aiioo and motion of the light,
and faine would have if, but the nature is able to doe nothing i it
is as if it were wholly rejected of God, wrY'ch is alfo true, as to the
Selfe will i for G-a hath planted a new will into it, it muft dye to its
owne will, and H changed into Gods will.

'" 15.' AnMbecaufe the will of nature muft here dye ardrefgne up
its owne right to the will of God, therefore fuch grievous tenpu-
tionsare therein*, for the Devi II will not have his Prey- Fott to falf,
or be demolifhcd j for ifChril\ frail live in Man, then the fpirit of

felfc-luft

TbtTbirttentb

felfc-luft and imagination muft dye, and yet it doth not wMfy dye i«
the time of this life by reafon of the flefh, but it djetb dqfyt «nd wt
1'n.eth $ and therefore there is fuch conteft, which no wicked man
feeJech i butonely thofe who have put on Chrift, in whom Chrift
fighteth with Lucifer .

1 6- The Third Tempration is in the ftrong holds of the
namely, in the will, and cninde, is alfo in flcfh and blood v
thefalfe Centres lye in man, as a peculiar felfc-will to the proud
temporall life* to the luft of the fkih, to earthly things » aMb many
curfes of men which have beene wifhed upon his body and foule,
through his temptarion •, all the fins which have grounded and con
centred, and yet ftand in the Aftrail fpijrit as a ftrong Fortj in which
Chrift now fighteth, and will deftroy it -, which ftrong hold of might,
pleafure, aed beauty of this World, the humane wili doth fliil c-
fteeme and hold for its propriety and bcft treafure j and will not re-
fignc it up, and be obedient to Chrift.

17. Therefore beloved Sir, and Chriftiin Brother, I fell jfoo, and
give you to underftand what our loving Lord Jefus Chrift hath fhewn
roe in my confideration •, examine your lelfe, what your Temptation
is v our Dear t Lord fayd, We mufiforfikf allt end follow him ', and fo
•" Or, Truefy we fhould be right * Chrift- like poore.

fpirituall) »8 . Now if you yet ftick with your mindc in the felfc luft, imagi-

poore. nation, and love of earthly things, then therein ( namely in thofc

Centres which yet worke in you ) you have fuch Temptation*

19. But if you will follow my child like counfell, I tell you this,
tha: when fuch Temptation doth arife in you, you muft then ima
gine nothing elfe to your felfe, fave the bitter furlcring and dying of
oar Lord, and confidcr his reproach and fcorne, his contempt, and
poverty in this World, which he hath undergone and done for us
poore men -, and rtfigne your deftre and whole will thereinto, that
you would very fane bt conformable to hi( Ima£et and with all an-

* Or, Way ef faigned willingnclie follow him in his * procelfc, and patiently en-
8fe. durc wharfoever is layd upon you to fnffer, and that willingly for his

fake i and dettre onely to be conformable or like unto him •, and
for his love fake and will be content to be abjeft, defpifed, in con
tempt, and affli tf ion, that you might but mainetaine and kfepe tbx
bit Live in you, and will no longer to your felfe, but onely what
Chrift willeth through you.

20. DeareSir, Ifcaie roe, there Hyet femewkat in you, that is
dift'leaffttg to Chrift, by ceafon whereot there is fuch ftrife in you,
Chrift willeth, that you fhon'd with him dye to your owne will , in
his death, and arife in his will, and livcyvith him j and Cbrift it u
frefent injOHT fait, andftrrvftl) fvtjm fak.

21 Let

Tfci Thirteenth Spjjlk.

1 1. Let ill earthly will got, and refigne op your fclfc wholly and
fully j let joy i««i fadneffe, comfort and confl ft , be all one unto
you ; and (b yvu (hall with Chiift be a. Cmpttrw met the WorH>
Devill, Death, and Hell •, and« laft findc by experience what Chrift
hath beene in yoa v*n^ wherefore thh hath napned unto you, wWkh
hath been the procefle of all the children of Chrift: I fpeakeoot
of Chriftian affcftion.

Dated on tin Jay *f Chrfa
going tt bit Suffering , 4 nd
Dying :

* DOM.

j. a

THE

The

'

THE,

FOUR TE ENTH

"

p T C T" T p

,

FREDERICK GRAUS EN,

•

A T

•GOLTBERG.

r *•

The open Fountain* in the heart ofjeftt* Chrift
bt oetr rtfrejhMMt **d conftant Light.

O R T H Y, Learned, and kind Sir, my
Friend and beloved Brother in Chrift ;
all hearty wifhes of the love, illumina
tion , and bleffing of God premifed i
your diligent Study in the Divine Wife-
dome is very acceptable, and joyous to
one.

2. And fo much the more, in that I
perceive in your Letter, that God hath
opened your heart and fpirit to a right
underftanding •, and I wifh from my
heart ( as indeed I doe not at all doubt ) that the precious Cor all in
the humanity of Chrift might againc fpring forth ( in the fpiric of
Chrift, and h?s tender humanity in w ) from the inward man in your
ParaHificall Plant withered in Adamy and bring forth true fruiti for
the Table of God

3. And that the noble, and pretious branch may be faft engraft
ed in the vine of Chrift, and fpring forthafrefh from the fame j
and may bloflbme with us amidft this prefent wicked Thorny World",
andhelpe to/orcfe//rhe Summer of Chrift in his time of the Lilly,

indeed

Fourteenth Epift/e. I ^ 9

indeed /">me bunches out ofChrifts Rofe-garJen doe ^ere and there
appeare j and doe fpring for A «s a wonder of God in the midft of
the tire of tribulation in Babel.

4. Bar that you (ay, nJy Writings have given you fome direftion,
goetoi bcthankfall to God for it, who thus manifefteth his won
ders, and deep hidden wifdome by mean and unextrcifed People,
and fevS them for a Tight to rtie children who in the C;ad!eotrhe
World, worke in their Babel, and Fable •, and that they arc convin
ced by mean Simplicity, that their wotkcs, will, and life, is ontly a
carved Image, and a forged felfifh invention ; that hath not its foun
dation and wot in him.

5. Asatprefenc thcmpft high hath given us manifoldly ro un-
deiftand whence in fhort time his wonders in his hidden wifdome are
[ and mall ] be declared to the World in Writings for the light there-
»f; m which our pofterity, and all thofe who obtain undemanding
from God in them, (hall not onety wonder, bat exeedingly rejojce.

4. lundcrftood by Mr Walter, that you have received fome of
my Writings, "which doe much delight you •, yet I could wifh that
you had the laft peeces alfo, whi' h are more plaine and cleare, and
have a Sweeter foundation, in which the manifefted God, may le
knowefe m aflhU wenders, and workes very clearely.

7. They wlilin -irtny pfaet open more light unto you in yoar
praftice: For the ground of nature is very clearly difcovered therein »
as alfb oor-wepf fair pteafattt Garden of Chrift, ofthe new binh.

8. Belovtd Frederickjt will give you much furtherance to tem
poral! and eternall exercife j and I hope that yon (being m en-
grafftedcyon) fhall not brcri<e of from the tree ofthe Divmewif-
dome j for fhortly there will cornea time when it fhall be ofneedfitH
ufe and you fhall rejoyce among the frftlings that goe ottt from
Bubel.

9. I highly thankeyoufor your Prefent which I have received;
and I fhall, for its recompence, cary it in my will rnro the A/;/?
themtft high', and* it /hall be received K a treafure for you", and I ac
knowledge hereby, your true open heart.

» o, However the P««r/will not be therefore given, btttfoi n>tbi*g \
as God hath done for us in Chrift » and fo one member is bound
onto the other j and I commend you to the fweet, and pleafant Ion:
of JefusChrijl and exhort you further to feeke after the Pearl.

DttteL I7'j"lj 162*.

j. B

THE

Or, Thirds.

The Fifteenth Epiftte.
THE

F I F T E ENTH

EPISTLE.

The Salvation and Light of god in the life of Je*
* fw Chrift enlighten you, and give you further
to underftand his will.

OURTEOUS Sir>and good Friend •, 1
cannot I uc rejoyce with you,in that you
have given .up your life to [ be] a plane
of God •, andfo it fpringeth and bud-
deth forth in the body of Jefus Chrift
the Sonne of God , who hath begotten
us againe to a living creature in bimfelfe,
and hath fet us before his Father as a
lovely plant in his pleafant Paradificall
Garden, to his joy and deeds of Won
der.

a. Andlfinde (if I cojifidtr aright ) that you are not onelya
Plant of -God for your felfe, but as a pleafant Hearb, and Flower
dotb not hold irs ftrengthand vertue within its Selfe t but doth caft
forth and dittufe its vertuefor a fweet.rellifh unto all living * Effen-
ces ••> and freely prefents it felfe unto all creatures, what ever be
come of it, andloitdothnotfpare it felfe, but continually produ-
ceth ics power and fmell,

3. And thus I finde it to be wiih the foule of man,which continu
ally groweth and freely yee'deth its power or verti:e for him to toft
that dejireih ht-and is capable of receiving its paver •, be it either to love,
or anger, to the life of God in Chrilt,or to the life of pride, leading
into the utmoft drift of mifery, which in the end befalls thofethac
are notgrowne in God.

4. But praife , glory , and honour, unto thofe who are regene
rate in Chrift, who although they doe here lofe their life, and
appeare before the'Swg of the Jhorny Plant as a poore ufelefie
Hearb,. that is trampled under footj but as an Hearb that is cut
downe and is no more feene or dlfcerned, and reafon fayth it is quire
cone, but for all that it hath its root in the Earth, and fpringeth up-,

thus

Tht Fifteenth Eptfk.

thus likewifc the foule of the Saints is engrafted into the Mj life of
Jcfuft Chrift, andftandcthin God hi$ Father , and fpringcth forth
againe through Death,

$ At which ( feeing we have knowne the fame eftcftua'ly ) we
doe cejoyce j and therefore we efteeme the lifeof this World, which
confifteth in the fource of the Scars and Elements, as the /nt,T, and
doe rejoyce that we are the Children of God.

6. Seeing we know that God is really in m, and yet he is hidden
to our earthly life, therefore we know that our foule is in God, a«d
fpringeth up in God, and the body is in the Dominion of the Srais
and blements, according to the fource of this World.

7 Thus we are Gods Image and likene'fie, «hohimfelfe is all;
Should we not therfore rejoyce ? Who will foarate w from Gad, if the
fou'e be in God, where no death or delti uftion is ?

8. Therefore my deare faithfull Friend, and Brother in Chrift, I
efteeme it great joy unto rne, that I have found a precious plant of
God of you, of which my foule fmelt, and thereby was ftiengthen-
ed, when the Oppreifour would hare tome it out of the Land of the
living •» when it lay under the Opprelfours •, and the Thorm Plants of
Antichrifl intended todevoure us.

9 But as God commeth to helpe the branches which (fond in him
with his power that they might not perifh ; albeit Devill and Death
doe ftorme againft them •, fo they muft fpring forth againe through
death, and the wrath or fiercenefte < f the ar.ger and tjting of death •,
and though God beftow the moft noble and precious hear be of his
Garden upon it, yet his will muft ftand > what is fowne in him, that
muft grow in him.

10. This we know, in that he hath given his heart ( Vi^. the moft
precious plant in himfelfe ) to become Man for us toaftrnng fweet
favour of regeneration in him ', that when we were in death, we
might be able to fpring forth, with, and through him out of death,
in God his Father '•> and bring forth the fruits of Paradife.

11. Being then we know that we are the Plants [Fruits or Nur~
ferie ] of God, let us not feare any thing, but continually grow in
the life of God, and bring forth fruit to Gods honour, and deeds of
Wonder, vre fhaU enjoy them eternal!).

12. And being we know, that our pretious life ftandahin grejt
danger ( betweene the Kingdome of Heaven, and the Kingdomc of
Helli lying Captivall to both, in this time of life ) therefore we
tnuft walke warily, and circumfpeftly ; that our Pearl may. nor be
broken ', we rnuft not let the Savour of * -wrath i'.to tif, for to cor
rupt and fpoil us j whereby the pretious fruit is hindrtd in the
growth and God fhould complain of us ••, that he is like a viw-dreffer
that gteaneth ', and would fane enjoy the pretious grapes.

S 2 • 15. There-

Tit

Bpijlle.

hit writing to
him to employ
^K Talent, /or
he intended to
write no mo re
after h* firft
bool^waf by
Jone taken
from him.

Jfyt.

•\ Out of, e/
picceedingfron

13. Therefore Ictus be watchfull1 to fight againfc the Prince of
aLh, that the precious Grapes, and fruitcs of God may grows in

us j in which God may have a good fmell and tart v that we may be
a Pleafant fwtct favour to him in Chrift

14. We frnll well enj y it) when we are rid from the vanity of
this life i a«d then we fhall live and fpring up in God, and cace of
the pu:e life of God without defeft ', and he will be our food, and
we his th.u fo chcre may be a pleafant mucuall Paradificall growth
in one auoihcr, we in God, andGjdin us i in theeternall fource
of the holy life in Gods Nurfeiy •, wherein is meere perfection in
pure love.

i J. For which caufe we labor fo earneftly,and fuffer the fcorne and
contempt of the World, tha: while our earthly lifcfpringeth in
death, our he.vcnly life njay fpring forth through death, that fo the
earthly life may apptare before the heavenly as a fcorn«i which
indeed is /m worrty to be called a life, comparing it with the hea
venly.

15. And;therefore we furTer patiently in the earthly life, and re
joyce,in the heavenly, in hope that we fhall be fretd from intnity ',
and then we fhall be well refrefhtd with consolation i what we have
beene faine here to (ow in tribulation and trouble, we fhali reape
in great joy.

17. Wherefore my very dtarc Brother in the life of God, in
which you (Und, you are more acceptable to me, that you have a-
waked me out^the * Sleep, that I might goc on to bring forth fruit
in the life of God, and atremard to rt Joyce therein with- the Ch:>
dien of God.

18. And I give you to underftand,that after I was againe awaken
ed, a veiy ftrong Odou-r was given to me in the life of God ', and I
hrpe to bring forth fruit therein, and to awaken the fleepj , as God
hath awakened me out of the flcep wherein I lay.

ip. And I entreat you for the holy life fake of God in Chrift, that
for the future, you would not be faint or weary , butanimate, and
quicken up your life in Chrift, that our fp'rits maybe apprehended
and underftood, which cannot be without tbe<Divine Povptr*

20 For every one fpciketh from his Eifences in the Wonders of
, God, according as his life is enkindled in God •, and no man can
bring us to an underftanding , but rhe onely fpiric \ of God , which
in th; Any of Pentecaft did in the mnih rf the. Applet change the tsngues
of all Nations into one, that the languages of all Nations could underhand
the tongues of the Aptftles, whereat tbw [pake but from one tongue, bty the
heart andfpirit of the Hearers were opened in God, that they all underjiood
them evey one in hisowne language, a! if the'Apoftles had fpoken in their

Tbt Fifteenth Ffijile.

21. Thmitis onely poflVjle in God thar one fpirit can apprehend
and underftand another ; for 1 fettre me, that in mtny places of my
Writings I fhall be difficult to be underflesd ; but in God [ am urn etftt

i , • • _ f*| •/•»•/•«! Vt/y C*//C

and plaine to the Aw^r.if his foule be grounded in Gedfiom which
knowledge I onely Write.

22. For i have very little from the h ftoricall Art of this World,
and I write not for che Pride and Honour fake of their Art, for 1 am
notbegctten of their1 Art, but out of the life of God j that I might
beare fruit in the Paradificall Rofe-Garden of God.

2g. And that noc for my felfe onely, but fur my Brethren, and
Sifters ', that we might be one holy body iir Chrift to God our Fa
ther^ who hath loved and chofen us before the foundation of the vcerld
was layd.

24. Therefore as Chrift fpared not his life, and fo alfo his true
Difciples, but did freely Preach the Kingdome of God -, albeit they
Offered fcorne and death in this World for it, and that onely for the
fake of the heavenly K'ngdome -, fo muft we not feare fo much the.
temporall fcorne and death, for the heavenly lifes fake,- and fo pray,
that God would deliver usfrorrfall evill, andgveus unity in one
minde.

25. But I am forry that I am fo difficult to be u.jderftood of you
in fome points of my Writings, and 1 wifh that I could jmpart my
foule to you, that you might apprehend my meaning.

26. For I underftand thac it concernerh the dzepeft points on
which the maine depends -, where I have ufed fo.re Latine words, hut
my meaning i efteth in truth, nottare/nnthe La:iue tongue', buc
much rather in the Language of Nature.

27. For it is opened unto ine in fome meafure to found out the \
Spirits of the letters, from their very Originally and I would very
gladly give you che meaning a:.d intei pretanon of thofe words which

I have ufed, and in which you have a mifunderflanding •, but feeing it
wiil take up fome roome1, and now ( being i am in haft ) it cannot
be done > I am very willing to offer my felfe to give you a very clears
interpretation of them very fhortly.

28. For I have beene fo buf.ed with travelling up and downe, and
other affaires, that I could not pleafure you therein : I pray hive a
little patience towaite for it.

29. For I have yet fo much to doe , by reafon of my Brothers
Daughter ( who is lately dead ) that I muft run evei y week into the
Countrey > and was alfo faine to make two fore journeys, with *hich
the ci ne is run away.

go. If it pleafc God, that my travelling be once over, I hope,
that it fhall doe many a poore foule good fervice in its hunger •, yet * Or, wither-
GoJ vrill, be done j as many a foile ef Gr*Je ^^e.i(hcth, \^h-

Vhc» ^

* PalCgrave
Frederick-

•j- Cmfufed
Chriftendome.

The Fifteenth

when the Heaven giveth not its raine ', fo doe worldly affaire* hinder
Gods Kingdome.

31. Yet 1 know at prefent no other remedy or meanesto main-
taine the earthly body, with Wife and Children » therefore I will ufe
all diligence, and fee the heavenly before all earthly things, as much
as lyeth in my power ', and it fhall ( if you have a dcfire to read any
thing of my Writings ) be faithfully communicated unto you ', al
beit I would faine karne of God* Children, and refrefl) my felfe alfo in
their Writings.

3 2. For 1 account my felfe to be the moft fimple among them ; I
hive written out ly a little for niyowne remembrance, and Divine
exercife -, bui feeing you doe fo pleafe to read it, I have no caufe to
conceale it from you.

33. For I acknowledge your great paines, that you beftow there
in -, and I thanke God, that he in this World hath fent mt a man with
whom 1 may boldly conferre about Gods Kingdome , whereas elfe
ail is full of fuch blindnefle and n)adnefie> that 1 dare fcarce open
my mouth.

34. I heare' the Scoffers , which come along, but care little for
their fcoftcs ', I knew what fpirits Children they aie-, 1 could wifh,
that they had my knowledge, and thei) they would leave their jeering.

3$. Concerning iheTranfcribing of my Wiitings which lam to
fend, I cannot tell whether they may be fo fafely done by N. for he
cannot hold his peace, and I often heare vaine fcoffing men fpeake of
my Writings, which 1 fuppofe conies from him, and cannot beleeve
otherwife ', for he is onely a worldly man, and borne wholly from
the Schoole cf this World j we fhould have little fidelity or fecuri-
ty by him.

36. We fhould not at firft caft the Pearles ( feeing they are coft-
ly) inthewjy, butftay for ano:her time , till they be more com
mon, leaft the Ofireflour devoure them.

37. It may well be handed him to Tranfcribe, yet not the firft
time j bet after that ic is orce copied out, that fo the Oppreffour may
not be able to deftroy the fame.

38. Concerning your defire about the Affaires at Prague, where
1 was prefent at the coraming in of the new * King ( that the fame is
brought into Sagan you have underftood that it is already done ) he
came in at the Fort upon 3>et(hin of Shlan, and was received of all
the Three Orders with great Solemnity, as the cuftorr.e hath been for
merly among all Kings.

39. I exhort you to heed well what the prophet £^e£/V/hath
written in the 38. and 59- Chapt. whether the time of the great ex-

*BethlemG&- pedition be not at hand upon the Mountaines of Ifrael in -\Babel,
especially in rcfpeft of the * Smenberger who fhould get help from

The Fifteeoth Epiftle.

the Turc^tnd very eafily come to the River Ring.

40. Where the great Slaughter of the children of Babel mty then
come topjffc ', where two great rods of God (lull appeare j the one
by War, the other by Mwtdityt in which Babel fodl be ruined } fhew-
erhthefptkofthe Lord in all thofe who have prophcfied before
us-

41. Although i account the elettionofa. right Germane Empero»r
muft be yet a little while deferred, and in the meane time great War
and Contention •, alfo defolation of many Citties ft rong holds, and
Potent Countries ftiail follow, to far as even now is the right time,
of which the fpirit prophecieth i which we doc not fo pun&ually
underftand.

42. For athoufand ycares before God is as one day ; the fpirit
feethall things nigh at handv and then the * fidereall man fuppof-
eth that it will be irtftantly, yet it ftands in Gods couniell.

43. However we know for certain the ruineofthe Citie Babel co
be very nigh, and itappeareth to us as if the time were even in-
ftantlyat hand •, whereas yet we cannot fully apprehend the Coun-
fell of God, but as a Pilgrim, that is a day in a Countrey cannot learn
ally even fo it is with us.

44. For God keepeth the time andhoureto himrelfc ; and yet
flieweth by hjs fpirir, the wonders that are to come.

45. I give you to know, that H. N. haih fought to copy out my
defired Booke •, and feeketh to get the right originall of the -\hifti
the which as I underftand fliall be tffefted j it may the nwft con
veniently be brought forth by N. N.

46. ^However it be-, the * neve Antichrifl doth mightily Triumph
in the growth of the f oW» and burneth like a fire in Juniper wood i
it fuppofeth it is joy, and [a golden time] but it is in mifery ;
and oppreflion •, and * Babelh of a flaming fire.

47. At prefent being in haft,I have no time to write more at large
to you •, for there is nothing more as jet begun ', yet I hope foon to
begin it, as my tninde in the driving will continually fheweth n;e •, I
fhall faithfully fend it you at the place appointed

48. And I faithfully commend you into the Meekneffe of Jefus
Chrtt.

} ihurfday after
I 6 19.

'35

X

* Ue Aflrall
Spirit, or ttp-
prehenfion of
reafon.

f The Aurora :
Being then in
the hands of
the Common
Counfell.
*The Worldly.
t The Spiritu
al!.

* Theconfufcd
Cbriftendome.

THE

Sixteenth Efiflt.

*fext» Fens

THE

SIXTEENTH

EPISTLE.

7 he open Fount tint in the heart of Jeftu
Cbrift f>ee our refrefomeut.

Ob'e, Honoured, and much refpeftcd Sir,
The falutation and kind with of Divine
love, andfulneffeof joy in Our Itnrnn-
nuel, in his wondcrfull fweec power,
together with all temporall profperiry
of body premifed •, 1 defirc to let you
know, that lam certified how you-are
a Well-wifher to the * Founcaine of
wifedome, and doe make «fe of fome
of my WriringSi and alio that you bear
a great defire after the wel!-fpring of Chrift, and the Noble Wifedome,
which hath moved me to write unco you feeing you have perufed
fome of my Writings.

2. But there are fome found, who out of envy, miiappre ition,
and rniuinderftanding of them doe prate and ftorme againft them, as
may be feen by the anrexed Pamphlet, how the poore, proud, filly,
man, vapoureth, and ftormeth, and yet hath not the leaft underftand-
ing whence my writings flow

2 Yea he puts a faKe and moft ftrange fence and meaning opon
them that he might thereby onely confirme his mifcraWe igmnw,
for he h'ath fpread abroad fome wi itings concermng W &*itm ot
us, and thereby thinketh to entangle and fnarl us in dtfrurt, and fo
to open a gate of all lewdnefle, and wantonnetTe.

A And therefore he liketh not the uftof the open rounrameof
Chrift in my writings", whereupon I have made a fhort declaration
upon his annexed pamphlet, and have given it one y in hre.fe to the
cor,fideration of him that reads my Book, feeing the ground ise.fc
where fufficiently and fatiffaaorily to be found in my writings ; tf
men may fee how this Carping Pamphletter thinketh ^V^
bereave us of the cheifeft treafure, on which our Eternal! Salvation

and

Thi Sixteenth Epiftle.

ard happinefie dependerh.and that with Cunning words by alleadg-

ingand quoting of 'the Scripture; as a Toad that fucketh poyfon out of

honey -, eren fo he * Perverteth the Scripture ; as is to be feen in * Text. Pul-

his defcription of the Virgine Mary and the promifed feed of the Woiran; kth it abwtbj

how he therein falfifiyeth, and imbi'tereth rhe Scripture whereupon thc haire :

he bijildeth the Eleflion. ftnds it by the

5. At the which I am much grieved in my heart, that the man is eAres . J
fo burrhened ; and pofTerTed w'uh fuch an opin:o.i, which bunhen is

very heavy, and he cannot get rid of it, unleUe he Icarne to under-
ftand the Centre of off Being!; whence good andevill arife ; what
Gods love and anger is, and learne to understand the Three Principles,
elfe he will not be freed from fuch Opinions.

6. Albeit I wonder not, that my Writings feeme ftrange unto
him •, for there k fomewhat New that furpalfeth the reacji of reafon,
they have another fenfc, another underftanding th«n his ; another
root whence they fpring •, for I have not gathered them together
from the Letter, neither learned I them from other mens Writings ;
I was an ignorant childe in that refpeft, as Lay men ufoally are ', I
knew nothing of fuch things •, I fought it not alfo in furh a way ; I
fought oneiy the heart and open well-fpring of Jefa Chrift, to hide
my felfe from the Temptft of Gods anger, and rrom the opposition
of theDeviJl, that fo I might get a guid and leader that might rule
and direct ire In my life.

7. But when this did prefle fo hard upon me, and my m'mde
forced fo ftrongly into the Combate againft finre , and death '-,
and towards the mercy of God \ that I was refolded rather to
pare wid^my life then ro give in, ordefift \ fuch a GarlanJwK
then fec^on me, which I hope to enjoy, and rcjoyce in ic for even
and I have no Pen fuffident to defcribe it j much lefie can i tx-
prelfe it with my mouth j and from thence my knowledge came,
and alfo the deftre to fet it downjOncly for my owne memor iall, and
I was intended to keepe it by me till the laft of my dayes , and how
ic came to pafle f that it was ;publifhed 3 you kncjw Sir, very well,
by Mr. N. But Gods providence and permifi'pn hertin»was fuch,
that you and your Bi other were called as Fhftlmgs unto it, by whole
meanes it was propagated.

8. Therefore I exhort and entreat you for the eternal! fal/atinn \
fake, to heed and rrinde well, the Peark that God favourcth us with; ^
for there will come a time, that it fhall be fought after, and greatly
accepted'.of ', letro ftormy gufts drive you to and fro; hut looke
upon it arightj and pray Go ' the moft High, that he would be pita-
fed to open the doore of knowledge, without which no man will i:n-
derftand my Writings , for they furpafle and tranfcend the Aftrill
Reafon -, they apprehend and comprehend the Divine birth ; thcrc-

T fore

I $8 The Sixteenth Epiftb.

fore there muft alfo be the very Hkefpirit, to undcrftand them aright ;
no fpeculacion [ or acute apprehenfion or notion of reafon] reach-
eth them, nnlerTe the minde be illuminated from God, to the finding
of which, the way is faithfully fliewn unto the feekjng Reader.

9- I fpeake in good truth and fyncenty, before God and Man, and
appeale alfo therewith before the judgement of God, and declare ;
that there is no good at all in any Diluting, without Gods light,and
fpirir, alfo nothing that is permanent, conitant, undoubtedly groun
ded, or wcll-p!eafing to God, may arife from tbence.
< i o. Therefore he that will leai ne to underftand the right and true
way to God fundamentally, let him depjrt and forfake hi* owne
_ Reafon, and enter into a penitent, humble, and to God rcfigncd
childlike, or tiliall life, and fo he fhail obtains heavenly power and
skill, and (hall put on Chrifts filiall fpirit, that flail lead him into all
* UK Pearle truth ', elfe there is no true way to God, but this onely.
of Sophia. i^ If it comefo fane that the * Virgins Garland be fet upon

The Divine il- him, he fhall not need fay any more, Teach me, fyc. For it is writ-
lurr.ination. ten, They flwllallbe taught of God •> otherwife I have no knowledge
ikill or undcrftanding ; 1 have been in my Writings as a young fcho-
Idrthat goeth to fchook ••> or as a fhowcr that pafleth by, what it
Pghtcth upon, it hits-, thus hath my apprehenfion becne, even to
th's day.

i a. The Booke Aurora was my firft childifh beginning , I wrote
alfo contrary to Reafons conceit, onely according to the appearance
of light j in a magicall [ cabalifticall or parabolicall manner ] I
underftood it very well, but it was not fufficicntly explained * it
needed a more large defcription and expofition ', for I intended to
have kept it by me, but it was taken from me againft my%ill, and
Publijhed, as you Sir, know ; and I commend me into your favor ,and
us all into the meeke love of Jefus Chrift.

n- •

1) tied the third «f J«/y, Anno
Dom. i dzi.

THE

Tbe Stvttitteittb Epiflte.

- THE

SEVENTEENTH

;;;^.;;'.f '": E p i s T L £.'"'• :>iT;;.

•

worthy i and much refpefted, Noble Sir,

H F, hearty falutation and dcfire of Di
vine love and fulnefle of joy in Our
I M MA NV E L , in his wondrous
fweet power, with all bodily and tem
poral! welfare premifed : I give you
friendly to undtrftand , that I have
entii ely confidered of the conference
lately held -, and being I perceive you
to be a jealous lover of the tru*h, and
Divine Myfteries, 1 would not omit to
vifit you with this Epiftle, feeing opportunity hath beene given me to
anfwer fomewhar, upon the Article of a Ptrrfon, who cppofed me
in the Article of Gods Free-grtce \_ of ] Elettion ; and 1 have ferit
this my Anfwer for you to read over.

2. But fo far forth as the minde cannot rert fitisfyed with this
little y I am ready, and willing, if it be delired, to write fucli a Book,
and to enlarge, and unfold it fo, out of the Centre, that the heart
might reft fatisfyed thereupon ', albeit I ftiould luppofe chat a Chrif-
tiau might hnde fo much in this little that he might be fatifiycd in
rcftrence to this, and other Articles.

3. But feing ntverthelefle that this Article huh perplexed ma
ny men, and thereupon fuch opinions are ftaced and concluded,
which doe fee open a gate for all iniquity, nntothe World, lam
therefore greived at it -, being it is given me to know from the ir.olt
high, that this article hath notary been underftood from the very
ground, and I wifh Irom my hearr, thac it mij;ht be ur,de fabh l^'
we might not looke fifirangely one upon another as MofjDevilh,,
but as loving brerhertn > and the innate, deai cly purchated children
ofChrift, that we might walk in a right truelove one towards ano
ther, which in fuch a conceit and conjetlure, that Osd chufeth one and wt
another, can never be done.

4. But if I looke upon my brother as my [ owne"] ticfh and

T 2 fpirir,

140 The Seventeenth Epiftlg.

fpirit, then it may be truely effcfted ; which the Scripture and alfo
trie Oiig nal of mankind do powerfully teftify and convince us of; and
yet much more my Confcieace in the fpirit of the Lord convinceth
n. e chat I ought to love my brother as my owne life, or as my God j
v. hat would Godccmrna'iid me to lovt £ or.e. that is "1 a damned
l-Yritf ? no, but [ one that is *1 rhe member r f my [ owne ] body.

5. Therefore for this caufc I have taken an occafion to write on
to you and chriftiartly to entreat arid admonifh you, better tocon-
fider th s article, and in that confederation, not to fuffcr any thing at
all to poflclTe your minde, or take place in you, fa vc the pleafant
Name of Jefus, who is cone into this world and manifefted himfelfe
incur huivanity, to feek and fave us poore loft men dead to the
K'D^dome'bf God *, and to reftore'agatne, what was loft in Adam.

6. I write not this, to be a mafter ever you, but in a brotherly
manner, fora mutaafl Search, and recreation with you, that our
faith, and confidence towards God, may be ftrengthened in the Lord
for we are on all fides but men, and fhould of right behivc our
(elves in Doftiine, and We towards one another, ai mencbe/s j for
he that tintftth his brother in the fpirit of Chrift fiudeth bim-

„ 7. Much difpnring is not at all profirable,it maketh onely COH/«//-

* n f) ^ wi» pre with me in ray Wrfr?n£j unto the Centre of all Beings, and you

n ' ftiali fee the * orir'iiall in pood, and evill, and be freed from all

ln&' this error for you fhall fivde fo much in my Writings that will give

.rea'lfztiffaflion to the minde i fo far as the centre of all beings is

apprehended there arifeth fuch joy in the minde, which furpatfeth

*Or,T}}C Phy- aUt*-c J°yof this World1, for the noblt andpretrous *ftone of the

"s Stone. w''e men lyeth therein, and he that findes it, accounts it of higher

excellency then the outward World, with all its glory ; fhould not

that he joy to findc and kpow Ocd, fo that man in himfelfe is able to

fee and fiode att things, and what is fcarce deciphered in a thcufand-

Bootes '•> snd ro know it really in every thing ? with whom fhall I

. c-nitend sndwrjngle about R.eligiint if the fame be-;nanifjeft in my

heart \ that I am able really to behold all things in thieVe roct ;

and original!.

8. Idee nor fpcakc this ro boaftof myfe'fe', who am as nothing,
ard God is all in rr.e, but to the end that if ^ny had a minde tofeeke ;
that he might alfofeeke and obtain ••> albeit I fought it not in that
manner, Kilo undeftood nor, yta knew nothing of it ; I oncly fought
the pleafant love heart of Jefa Chrift to hide my felfe therein, from
the wrathful! A.ict:rof God, and the enemy, the Devill •, but then
n, ore was revtaied ro me then I undeiftood, and fought for ; and
tiience I have wricitu, not thinking to be known withaH amcungfuch
High People-

9- For

The Swenttttotb Epiftle. I4l

9. 'PoY I thought that I wrote onely for my felfc, and intended to
have kept it by me , even to my end \ yet now it is rcanifeft, and
come into many mens hands without ray knowledge and endeavour^
thereupon I am urged to entreat you and others, and to put you in
rainde not to looke irpon the fimplicity or meannefle of the Author

or tor be offended at the Pcrfon j for it pleafeth the moft High to nu- -
nifeff his counfell by foolijb people, which before the World are ac
counted nothing, that it may be knowne and acknowledged that it
comes from his hand.

10. Therefore if my Writings come into your hands, I would that
you fhiuld looke upon them as of a Child's , in whom the Hightft
hath driven his worke ; for theie is tfaar couched therein, which r 3
Reafon may und^rftand or apprehend ; bur ic is childlike, p!aine,and
very eafie to the illuminate ; it will noc be apprehended of Reafon,
unlelTe Reafon be enkindled with Gods light j w ichout that, there is
no finding -, and this I defire to riiindc you of, and all thofe that
read them.

1 1. Chrift fayd, Seeke and ) on fi all finds, knock, and itfiallbe opened
untoyeu : my Father will give the faly Spirit ro them thit'aikg him for it :
Herein lyeth the Pcarle hidden, he til a: will have it muft th.js pbtaine
it, elfe there is no finding, fave onely an halfe f_ lame J blind know
ledge, like a delurive ftudow of f.m!ie [ or a painted foun \ ] in the
Peirle there is a living knowledge, whe.e a nun n ced never ask; , is
it true? For it is wrcren, They (hill be taught of GoJ : Allo, We will
come, unto )(>u and maks cur abode in you : Alfa, He* that hub mt tbt
fpirit of Chrift if nine of hit: And theiefore Chr ft fairh, Seek? firft
the Kingdome of Gidandths Rightewfneffe thereof ••> and then all other
things jbcdlbe ad.l:d unto )ou : He bidJcch us toenieavour and
after it j not to lit ftill, and wait upon Election ; but 7) cotnetohim^
Matth.io- and to labour in hti Vineyard', and not wait andexpcft dri
ving, but to c m willingly.

12. Seeing then I hive found a wife heart in you, I am the more
emboldened to write unto you, hoping that you will j::di;e wrety ;
now if anything in my Wiiringi fhouldfeeme darke and obicure,
and difficult to be underwood i I pray fet it downe and fend it me as
occafion fervech ; I will make it more childlike, p!a''ne, and clearc :
And I commend you and yours.and my fclfe with them, in brotherly
onion, into the meek tender love of Jefa Chrift.

2 I.

THE

14*

Tie Eighteenth Epiflle.

THE

EIGHTEENTH

EPISTLE.

O B L E Sir, After wifhing yon the Di
vine love and fulnefie of joy in Our
Immanuel, in his wondrous fweet pow
er, and all bodily and temporal! prof-
perity '•> I friendly certifie you, as now
opportunity gireth me leave, that I
have corfidcred of the Conference wee
had lately } and being I have cbferved
your felfe and others there prefent in
high Divine zjeale, as lovers of God,jnd
his truth •, who defire to fearch with

earneftneffe the M>ftery,and ground of all Beings, and to comt in
to the light; thereupon I would not omit to write unto you, and
put you all in minde thereof •, an J wrthall give further advantage to
fuch %ea!om feekjng, and declare how the Pearle is to be fought and
found.

2. For I am alfo among the Seekers, and it lyeth me moft chiefly
in hand, not to hide, or bury that which God hath entrufted me w'«rh-
all, buttofet it forth, that Gods will might beknowne-in us, and
his Kingdome rri^hr come and be manifeft in our Seeking and De-
fire ; and we might be found as Children of the moft High, one to
wards another, and acknowledge one another as Members and Bro
thers, and not asftrangtrs and Ontcafts •, or as DeviluMenone to
wards another, as the Article of Elettitn (as it hath of fame beene
hitherto handled ) doth give forth and import little lefle.

3. And albcic we are app'ehendedand capc:vared in the heavy
fall of Adam in rhe Anger, that his Anger hath indeed chrfen us to
be Children of Damnations yet God bath beftowed his beloved
heart, Vi^. The Centre of the Deity, thereupon ; and hath manifefted
it in the hiimjnicy ; thac he r.iight againe regenerate Ui in him , ard
nianifeft the life a^aine in w>

4 And as the haty fall came from one upon all, and pafled [or
prelfed] upon all ; fo likew fe the grace came from one and pafied
upon all j ai-d the Apoftlc faich, that Jefus Chrift came into the World

Tht Eighteenth Eptftk. , 4 ,

tsfeeke> andfave that which is loft •-, that i«, the poore, loft,damned fio
ner, apprehended in the wrath of God, and chofen to damnation ;
and not the righteous, and who with Abel, Setb, Hen9ck,Noah, Sem,
Abraham, Ifaac, and lacob, art comp;thcnded in the Lnt -, but the
poorliufull man captivated of Gods anger i as Cain, Jfmael, Efau,
and the like, [he came J rofeek and call thefe, to returne, and be
converted ••> as God laid to Coin, wiener the fin let it not have itspower ,
if Cain could not have done this, God would not have commanded
it him 5 alfo if it liad not been poflible for Adam to have ftood •, then
he had never foibid him the tree.

5. But being rniii cannot thus abf jlutcly conclude, dtmonftrare,
and give facifudioa to the mii.de ', for Jt fe archeth further after Gods
Omnipotence, thereupon there is another 5tHurrtqoifue j rhata
man learne really ro know the centre of alleflences, to love, aid an
ger ', what the etci nail love of d-d, and what the erer nail anger of
God is, which doth harden, and devour nun, ap.d u.aketh him to be
a child of erernall death •, and how man may and is able in the time
of th'n life to be heed out of this prifon and c.-ptiviry j_ cf Gods
anger. 3

6. But Seeing that I have fo declared, and fer it forth at la^e in
my Bookes, that I thought the mh;de fhculd be f-f'irled ; especially
in the Booke of the Three fold life, and in the Three Booths ofths Incar
nation of Jefa Chrift i and yet lui thcr and deeper w the Look of the
Sixpoints concerning the Grand Myftery } the cttrnall biith of rhe
deity-, and of the three principles of the three Woi Ids, ho«v they
ftand mutually in each orher as one , and how there i? an ettruall
peace and agreement towards each other ', and how one doth begcc
theotheri and dtfire each other, alfo that one w'uhouc the other
were a Nothing? I fuppofed that the minde wonlJ therein findc
farisfaftion , feeing the lame can be dtmoiiftrated in nay Being,

and thing'

7. But feeing Mafter N. hath part of thefe Wi icings in his hands,
though not all, be plcafcd'^to enquire after them > if ;hey have a
minde to them, they fhall not onely findc the gi cund of this At tide
concerning Elettion, but of all Articles ; and even of all wbstfoever
the minde of man turne\h itfelfe unto •, if the ground be followed and at
tained which K there opened.

?• My Noble heart, 1 pray take not in jclt, what God mamfefteth
onto us out of his Love, looke not upon the fimplicity of the men
by whom hedoth this j it is his good pleafure to manifeft his might
in the weakc and filly t as the World accounts them •, .it is done for
inftruaion to the World -, feeing all live in contention and (trife,
and will not fuffer his fpiritto draw them, that they might know
and acknowledge GodsKingdome to be tn V S ; therefore the

Centic

Centre of his Being, and of all Beings is maniftfted onto them ;
this is done all out of h;s love toward* us, that we m'ght yet depart
from the miferable ftrife, contentions, and wranglings, and ftep into
a brotherly and child-like Lwe.

9. Sir, feeing I have found a longing minde in you, I would not
conceale from you -, trut it will be a time of ferious earneftneffe »
and 1 fay, hleited and happy are thofe that are comprehended under
the Sound of the Trumpet, that hath already founded \ for there com -
meih herealrer fi'chan eanitft fcveriry, that Babel and conret.tion,
together \\ith all Pridf, A. ibition, Falfhood, and unrightroufaeife,
fhall driiike an earncft draui.''t, and even that which fhee harh filled',
1 entreat you for Etcrnall Saltation fake, further to confider of it •,

10. I aru re?dy, fo farre as the minde might notfinde ground e-
nough in my Writings, for itsrcfi and fatisfaftion ( if the fame
were Mted dovene and fent me ) 10 to explaine , and enlarge it, out
of the Centre of all Beings* that I hope the minde fhould lie fa-
tistied i although it lyeth not in Searching, for no fearching ob-
taineth or reacheth the Fearle without Gods light j a penitent hum
ble minde is required thereunto, that wholly refigneth it felfe inro
the grace of God -, and that doth not fearch, or will any thing, fave
Gods Love and Mercy, in thatarifeth at laft the bright morning Star,
that the minde findeth fuch a Pearle , wherein foule and body re-
joy. eth -, and when this is found, then there Reed no further fearch-
iRg or teaching -, for it is written, They fiall be taught of Odd: Such
a Pearle as this thefcund of the fe'venth Trumpet doth open in the hearts
of many ••> who with earntrtntffe fhall feek it in a humble, and unto
God refigned will.

H. Therefore my Noble heart, I would not conceale this from
you ; muchdifputing, and grubling in Selfe-Reofon , findeth not
the Pearle j but an earneft fixed penitent wi II , findeth the fame,
which is mote precious and coftly then the World -, and hec that
findejit, he would not give it for the riches of the whole World;
- for it affordeth him Temporal! and Eternalljoy, that heiiablero
rejoyce, and be merry in the midft of the Dungeon of daiVnelfe,
and he acccunteih the goods of this World as dm and dung in com-
parifon of it : Chrift fayd, Seek?, and you {hall findt , knoc^ and it
fhall be opened unto you : Alfo, .flfy Father will giie the holy Spirit
to them that etkf him for it : HEREIN L TETH THE
GROVND.

12. Let no man fay, My heart 5$ fhut up I cannot pray, and if
my heart fay flatly no, yet I will caft my felfe into the fuffer/ng and

death

Tin Eightieth Epiftfa

dciA of Chrift ', let him caft me into Hcavea or Hell, yet I will be
in his death, he is made an Eternal! /J/<tonaei «nd thtn, his fayd,

None can pluck, np Skeep *ntof my hands.

ig. The way to fccke and know the precious Pearle is veryfuff?-
ciently opened in the Bookc of the Threefold life, elfc I would have
mentioned fonicthing thereof : And I commend me into your fa
vour, and us ail into the meek love of Jefui Cbrift.

Dtted, 2'Juty, I tf i !

V THE

The Nii-tteenth £p </?/».

THE

NINETEENTH

EPISTLE.

O B L E, Worthy, and honoured Sir : All
fincere wifhes (through the i Love : of Chrift
wherewith he loveth us in himfelfc by h.s
/flr«riuMon in m >f an happy, and in God
joyfull newyeare, and all bodily welfare

am glad of your bodily heakh,
and yet much more glad am I, that \ ob-

ferve how the drawing of the Father in tB

'

Love will', and it rejoyce mci j ^ thornes, as

Chiift hath yet h.s ^^SSSSSSnSi !««''«! defires»
itnowavpeares-, and MJ^"$£££ rhacVe/f and the
that it might ftour'ift and ^>f^ ^c the eby be aboiifhedand

SStt1?^^W Jeclherin loveand

union is the C liidren of Chnf d fome cf my

• ' """

my

s

his love

The Eighteenth Epiftle+'

to open it through himfelfe, that I efteftually know him and his
will.

6. Which [ albeit it feemerh foolifhnefic unto reafon ] is as
cleare as thefun-fhine «m0me,andit aflbrdeth me joy, and defire,
that 1 in all temptations and affiiftionb from tlie Devill, ,nd h con-
federawjien able-boldy and confidently to hide my felle therein -, and
myt'-'pc i. therein ftirred up and tnk'ndltd v-ithGoua love-fire ;
and i hive as it«'ereafair Garden ofrofes therein, wh;chldoenot
onely beteem unto my brethercn to pjrtake of •, but I alfo defire,
ar,d wifh irons my heart, that tbe golden rofes might allbWoJ/wn in
them.

7. 1 have nnderftood how that you are yet felicitous and troubled
in rlic Article cbout rhe will of God and his Elettien ol mai.kinde,and
are yet in a deep conceit in reference to the Decree concerning man,
as n God chofe feme accoiding to his purpofe, and f>me again he
choie not out of his decree and purpoic. and therefore he draweth
them not in thefp'ntof Chrift to the Father j or that the father
drawcth them not in Chrift •, which for my part ruth very often
perplexed ire, and J wifh unfeighi.cdly that it might be apprehend
ed, how thegroHwf is in its owne property.

8. For the words of the Scripture are right, and true about Elefli-
on, but they are not under/load aright, and thence comme'hrhe
great Evill and Mifcheife with contending, and eager conttfts j
when 1 goe into the centre, then I rlnde the whole ground •, rhei e is
nothing fo fubtile, or profound, there is nothing that can le af^edt-
bout the will of God but it is manifeft therein as clear as the
fun.

p. 'for I finde the whote underftanding borh of good and evill ;
ofGodikwc, and angers both detires L^/^. of the daiki:dfcand
of the light] thefe Iferinto the huminity of Chrift, how God is
become man ) and I confider how the formes ol rhe humane pro
perties in the humanity of Chrift, were wholly and univerfally with
out particularity t'mllured with the love of God in Chrift, with the
etemall word or voice of rhe deity ( that is with the Divine mercury )
vith Divine effentiality ( namely in the blood of Chrift, ) And the
wrath which was manifeft with Adam m the humane property was
wholly drowned, and fhut up in etemail death •, of which the Scrip
ture now declarethv HeB where is. thy Vittoryl Death where w thy
fting f

Jo. As the Artift, or Philofopher doth change Saturne , and Mars,
in the Mercuric, (which in Saturne and Mars in thu'r o«pne fierce * Or, Strength.
wrathfull * might, is an evill poyfonfall fource orcjujiiry ) into a
Panacea, -that is into a Parzdificall fonrce and proper ry, where nci-
e, Mars, or Mercuric are perceived in their wrathfull pro-
V a pertia,

148 Tbt NiBtteeatb EpijHe.

perries; but oat of their fierce wrathfull Malignant property there*
is an afcenftcn of love and great jo} ', thus it is now alfo with the evill
man, when he departeth nut ot his wrathfull, malicious will, and in
refignation wholly giveth Jiimfelfe in the death of Chrift into the
Panacea (Chrift.)

n. And as the fun in the Firmament fhineth upon the-good and
cvill, fo likewife the dcfire of the Panacea Chrift (being the Divine
fun that fhineth therein ) prefents it felfe to all men » it they would
but open their will, and depart from their felfe hood , and fee there
dcfire into that, Cbrtft would be borne therein.

12. For the foul (as it is purely in it felfe) was fpoken or
breathed into the humane body out of the eternaJl fpeakjng word of
the Father ouc of the fire and light World, as out of Gods ovcne Be
ing, and it hath both wills Free-, out of the ftrc ( that rs, out of the
Fathers anger, which is the eternall nature, in which fhcc is a crea
ture, in the fpirituall Sulpher, Me rcurie, and Salt, ) and out of the
light of the Divine power in the Divine found, in which the foule is
an Angel, and an Image of God.

13. And though it hath loft the light with Adam, yet Chrift hath
regained the fame -, and bath again moved or awakened the centre of
love, that the life of the light ( if it ftirreth up its defire) maya-
gain in the humanity of Chrift ( which paffech from one upon all, as
the anger paifeth from one upon all ) enkindle it felfe.

14- And though it might be faid, that he enkindleth whom he
' pleaferh ; yet I declare it as a pretious truth worthy of acceptation,
that the Divine ligjit is not ingrtffive [or a light comming imoa
man from without _| but it is hidden even in the vfickfdmtn in the
Centre ; as God is hidden in the time, but it is Arifve [ tlut is a
light fpringing up ot opening it felfe from within 3 as the light of
the Candle arifeth out of the Candle.

1$. Man is not fo altogether corrupt [forlornc, or decayed "]
that there fhould not be any p ifibili ty at all left in him •-, and though
be be corrupt, and f^>oyled •, yet God ( when he received ard took
pity on man) againe ftirred up, and awakened the Centre of his
Love ( being the true Deity which hi -id it feife £ or difcppca-
red 1 in the Sinne [_ or fall of Adam "j ) in the humane Pro
perty.

16 And as the Sinne and Wrath cf Adam ( being yet but One )
prefled upon and into all -, fo likewifc j aiiec* and pretfed the motion
£ or affection ] of Gods love in Chrifts hmr jaity, and out of Chrifts
humanity through the whole humanity of oilmen.

17. Chrift is azaine become the heart i ;hc Humane Tree; the
Divine Sound [_ voyce,. or word 3 which hath revealed it feh'e in
thrifts humanity cftedudliy, that foundeth through Chrifts rnimanity

ia

Tht tfineteetttb Epiftlt.

in the VntverfttO humane Tree j and there h nothing wanting, or In
the way, but that the twig which is on the Tree will not draw the
Sip of the Tree into ic felfe.

18. It hapneth oftcncimes, that the property is too much in love
withMrrt, anddraweth it into it felfc, andftirreth up the heat,
whereby the twigg withereth i and fo the Mars of the fonle drawcth
wrath and falfhood into it felfe j whereby its Mercuric becomes poy-
fonfull, and then Saturne (which is the impreflion of the lifes pro
perty ) growcth altogether obfcure and darke i and as long as the
Mercuric of the life, liveth in fuch a property, he may not be drawne
of the love of God, but of the anger of God, and is chofcn to dam
nation, folong as he liveth, orcontinueth in that Free eviU wick
ed will.

«p. The love of God offers it felfe unto him, bat he refufeth to
accept of ic j God is defirous of him "> but the wrath holdeth Bins :
As Chrift fayd, 0 Jerusalem, Jerusalem ! How often would I have ga
thered thy Children, at a. Hen gather etb her Chickens under her wingf> but
you would not /

20. The unwillingneflfe lyeth in the way •, that man- in his life let-
teth himfclfe be kcp; or held of Gods anger, being the wrath in the
out-fpoken Q or cxpreffed 3 Mercury, according to the fiery Pro
perty of the Father.

aii Deare Brother, here lyeth the wicked Childe-, learnc but
to know what God Almighty is in Love and Anger ; and how Man
is even that fame Being, and an Image, out of the EternaJl
Spirit.

22. Doe not fay, God willcrh the evil! ; he cannot will or defire
any thing that is evill , according ro the property, in wh;ch he is
tailed Goa, but if I fhould call this property [ Vi^. of Anger 3
God y then I call Hell, Heaven \ darknefie, light ', and the Devill
an Angel!.

23. True, all belong unto God [ or all is Gods ~] yet God is one-
ly undcrftoovi hi the Source [_ or working property 3 of the love of
the light •, the Anp,er is in his light a can(e of the kmr-defire, and of
the Kingdouie of joy.

24. When the foule bringcth irs fire dtfire out of its owne felfe- \
will into '.hcLov^-dcfireof God •, and goerhoiit of its owne felfe- '
•eflc. aud finketh into the me cyand compiffionof God, and caft-
eth afelte into the death of Chrift j and *il!eth no longer the fire-
fource, but defiicth in its fire life to be d«.aJ in the death of Chrift y
then the poyfon of 'he Afercuriall i'fedycth in the will of iniquity,
and there <•; 'feth a new twinge, arid budding of love- defire.

t$. Loving Sir, an.lBroihrr, know, rhir I write noc as one blind
OF dumbe, without knowledge > I have my idle found it by Expe-

The tfjntteenth Epiftle.

rience : I have beene as deepe in your opinion as your fdfe : yet my
Saviour hath opened my eyes, that I fee : I doe not fee in my owne
ability or power but in h'n; as he knoweth me in himfelfe,Mid he will
fee j and I wifh with all my hearr,rhat yr u \\ ight have an iin'-ght in
to my feeing ; and chat you might lee with ire out of my fte>ng ', I
would willingly impart mv heart and love to you for a propriety,
and looke through this glatie out of you.

26. Bur 1 perceive that I am aj. yet dumbc i>nto you, and that I
am net as yet knownc to you, in my knowledge which is given roe j
and I wifh from my htart, thar ir may yet [ once ~] be.

27. I mtrear and exhort youa*a Chnil'an, in all hpmil;ry that
you would but gather your Ob]ellions r gether, and ft d 1 1 CM ro me
in Writing -, I will c:eale acc«-rdn;g to nw gifts, as a Chrift'i-n oughr,
and I will declare and explame them in fi'ih a manner, thai 1 nope
you (hall acknowledge n,e as a Brother in it.

28 Not that 1 prefume to doe it from my felfe , but my defire
which burnes in me like fire, requires it of you j and I C a* I urn I)
hope to God that we fhall both fo profper in it, that God will unite
us in his love-defireand knowledge •, and it fhall not prejudice you
at all, with fcorne 01 difgrace > for 1 have a heart that tan conctale
Secrefie.

29. I exhort you in love to a filiall humility in the true Refigna.-
tionof Chrift ; therein yon maybe able onely to obtaine and com
prehend it •, otherwife my well-wifhing , good intent, and begin
ning is to no purpofe •, for I can give you no1 hing but my g >od af-
feftion, and charitable will ^ if you will acc-pr of it, 'tw well/
If nor, I proteft, and teftifie before you , and the face of G O D
that I have begun my chriftian devoir aright towards you, and
in you •, 1 have done my part •, as I am bound in Conference to
doe.

§o. I may come te fee you my felfe, if my affaires will permit ;
provided that it may conduce to Gods Honour and man? Silvjtion j
for I know many thirfty foules thereabouts, with whom I might re-
frefh my felfe, and they in me.

31. I have at prefent found a very pretiou5 Jcwett, which might
be profitable not onely for the foulc but for the body, and good for
your Patients.

32. If men would labour in Chrifts vineyard, God might even
now give us futha/wn/fane, which might warme the Apothecaries
j7>0/>, of which many honeft People have beene a long time defirous ;
which fun-fhine woold boldly difpell the fmoak in Bafofand be a re-
frefhment to the Children oi Chrift in their Opprdfion, Mifery, and
Tribulation.

33. But in truth becaufemen will be fo Wicked and Godlefle,

there

/
Tbt Niact tenth Epift/e. j j x

there fhall be an horrible jrVme of hail, and rain, at which the Earth
fhall quake, and many thoufaid foules be drowned in the water.

34. I would gladly heere mention fotnewhat unto you» bat at
this time it cannot be-j be pleafed to take notice of the ftorme to
wards the Eaft , thattowads the North; is not far from it •, hi the
South there is a great fmoak,that caufeth the eyes of thofeinthe
Weft, to fmart.

35, Lee no man fey, when the ftof me paffeth by, that this man,
or that man is righteous before God -, it fhall goe well with him be- \
caufe of his Re'i&on i- the anger of God is .enkindle'd in all, and they \
are all alike unto hinl-for all their ReRgion, as long as the one liveth
like the o; her.

;5. The moft Hi«h fweepethout one btfom with another •, but
jhere fpringech up a Lilly unto all nations ; happy are thofe, that ap
prehend the fame.

37. The thfrfty foul muft not fay, the Lord hath forfaken mee,
he hath forgotten me -, as little [_ can Gad forget ~] as a Mother
ca'n fort et her child, and albeit fhee fheuJd forget ^ yet the Lord
hath not forgotten his poor exceeding diltretfrd and affliftcd chrift-
endome,.hf rath noted her in his v.-ounds peuced with nailes, bis light
fliaBfliine from the 'Eaft to the Weft for a Teftimony unto all People.

38. From the Sourh there ai iferh a Lilly towards the North ; he
that getterh it for a prcpnecy [_ or for his owne j fhall fins the fong
of Gods mercy •, and at that time the Word of the Lord flourifheth
as grafle upon the Earth and the Nations (ing the Song of Babel in
one Tune j for the beginning hath four.d the end.

39 Thinke upon my dzrke r*yings, for at this time I might not
be more plaine j fee-'ng men ;me onely fought afrcr Pride, and co-
veteoufncife,and defpifed eh" mirror of Anger •, and have not repented^
buthive wrought : iniqti'^y with hvquity, untill iniquity devoures it
felfe, and thf wrath of G d is * el! fatratcd.

40. Humane X«fJ»ft»ll here hinder little with Its Confuhat'uou j
bur blew up the tire, and give Ovrher occafion.

41. God was good before dift refit , but feeing men forfake God,
thereupon followeth fcon.e and miiery.

42. Let every orte have a c-reof himfelfe •, but he that doth not
feek and preferve himfel.e fhail be foaghr, and prcferved : And fo I
commit you into the Love of Jtfw Cbrift.

THE

The Taentitth Epiftle.

, T H E

'TWENTIETH

EPISTLE;

Our Salvation in the life of Jeftu fbrijl
in tt S.

O B L E Sir, foe. All Cordiall wiflies of
Divine light in effeftuall Divine work
ing power, in the fountainc of Love,
Jefit* Chrijl, and all tcmporall profpc-
rity premifed : I thought good to vi-
fic you with an Epiftle, and to put you
in reinde, out of a Chriftian taithtuli
intent and affeftion, of the Conferenet
between H N. and D.5. about rhe Di-
vinepurpofe, and will, concerning Man.

2. And D. 5. was not fufficiently anfwered at that time, upon his
queftion ', being I was not cxcrcifcd in their Seholaftick, way, in refe
rence to this Article in the contemplation of the internal! ground,
through the outward ground ', and alfo becaufe fuch meetings by rea-
fon of the Drink. ( to which 1 am unaccuftomed ) do darken, and
cloud the fubtile, and pure underjlanding.

3. Alfo by reafon of their Latine tongue J[ or Scholaftique ex-
prcffions] I was hindered to comprehend the fame in his ground ;
in fo much that he began to tryumph with his received Opinion j
yet without fufficient underftanding of. the alleadged fayings of
Scripture, and alfo without fofficient ground of Logicdl conclufions
in Reafon, in which verily he is excellently well exercifed, in their
Scholaftique way.

4. With which difcourfe afterward I turned my felfe in Divine
grace ro the internal! ground of Divine Viftony to prove the fame ••>
andprayed wnto the Lord that he would open the underftanding cf the
whole ground thereof unto me, that I might know the fame in its
proper and peculiar Species.

<y. Whereupon it appeared fo unto me, that I ( by a Divine in-
troduftion into the wonderfull workes of God ) have fufficient caufe

and

.
The Twentieth Epiftle. 1 57

and ground therein i whereby alfo it came upon me with great de-
fire, ro fetdowne this Ground of the Divine will and eternall purpo-
fes in Predeftination, and ro bt ing it into a Booke -, the which afrer-
wards, being it was defiredof Mr. B.T. and others, Itookeocca-
fion to doe.

6. Not ro the intent to defpifear/y body in his Opinion, ortoun-\
dertake to prejadice him with any unchriftian difgrace, or girding
taunts -, but out of a faithfull reall Chi ittian afleftion, and brother
ly imparting of my talent^ lent me ot GoJ.

7. Which works is fo deeply and profoundly grounded, that not ^
onely the ground of this Queition concerning G-.ds will may be un- ^L4f }
derftood •, but likcwife the hidden God may be knownc in his maui- • ^ .
feltatiou in all vifible things, with a very clear e explanation how the P
ground of the Grand Myftery ( which is the eternall cxprcfled word /*«£»

of God, wherein the wiftdome hath wrought from Eternity, and
wherein all things have becne feene in a Magicall manner or Idea,
without any creaturall being ) is to be underftood.

8. And alfo how the fame Grand Myftery hath brought ic fclfe
through the exprtffion or outfpeaking of the divine Science,through
the Word of God ( in the plate of this World ) into a feveration
and comprehenfibility to the Creation; and how the originall of
good and evill in the Severation of the Divine Science in the Grand
Myftery, in the Eternall Principles , to the Divine manifcftation ,
and working, is to be underftood.

9. In which the hidden God, may not onely be underftood in his
Being and will, but likewife the whole ground of his manifcftation
through his exprefied Word, out of the eternall Powers of the Grand
Myftery, being the Efiencc of Eternity j and how the fame is come
into a vifible, con prehenfible, creaturalU externail Being ; and what
likewife ths ground of all Myfteries K ? And how the fame is fufticient-
ly made knowne and manifeft.

10. Alfo therein is a large expofitive ground of the * Cofmick. * Spnittn
Spirit, wherein the Creation of this World liveth •, and withal, a Mundi>
very cleare ground of the internal), fpirituall, Angelrcall, and foul-

ifh life -, alfo of the rife, fall, and reititution of man -, an-! aifo of
the Typificationsof the Scripture in the Old and New Teftamenr,
concerning the Kingdomeof Nature and the Kingdome of Grace i
what Gods righteoufnefle, and his Election, or put pofe is •, how the
fame is to be underftood ?

i ». Alfo a cleare demonftration of the Line in the Kingdome of
Nature, from Adam upon his Children •, and of the Kingdome of
the manifeftation of grace in the infpi red Grace voyce of the in-
corporized Divine Science, in the Wordef Lave, in the wombcof
Grace.

X 12. Aud

154 The fvpentietb Epift/g.

12. And then a deare explanation of the places of Scripture •,
efpeciallyof The p. 10. n. Chapters of the Epijlle of Paul to the Ro-

*OrtSenftb!e Tt"lns : Onvt^'cri> reason props up it fclfe, where a full *Senfall
or perceptible. ' gr0und is demonltrated by the quotation and examination of the
Scriptuies.

13. Yec not in a Logical! way, as 'tis treated on in the Schooles ••>
/ where they make oncly Objeftions and Contraduftionsone againft a-

nother, contriving knotty Arguments, and Dilemma's } and the one
will not prove and examine the ground and meaning of the other in
aSenfallway in the underftanding -, whereupon they bang> urge,
judge, conderane for a Herecick, and revile one another •, which
indeed is nothing eife but Babel, a Mother of proud, haughty, grand
Whoredome, of ernv.irs and confufion -, where the Name of God
is blafpht med, and the holy fpirit is reviled and judged by Reafon,
. in the literati Word.

14. Which I wholly difliked of to follow in my Talent *, for not
one jot or tittle of the Law in the Scripture fhal! perifh till all be
fullfilled •, and the fayings of the Scppture together with there
types rnuft remaine true, and be not contrary, as reafon fuppof-
eth,

iy. And thereupon I have taken thofe fayings of Scripture which
feem contrary one unto another ( as, ic is written j God will theit all
men {ball be faed •, and then again God hardneth their hearts, that the)
vnderftand not Albeit they \ee it ) and fo cleared and reconciled them
together •, that 1 hope to God, and his Children ; that they will fee
the Divine manifeftation of grace, and underftand it, and depart
from fuch ftrife and controverty about the will of God, and the per-
fonofChrift, and fee the Juftification of a poor finner before God ',
and learne to underftand it.

i(5. whicfa I have faithfully and diligently done towards every
one according to my gifts, out of a chriftian brotherly heart ; with
a further Offer, that if any fhould yet ftick in fuch a conceit and o-
pinion,and were not fatiffyed in his thoughts', that he would in a
Chriftian and friendly way fet down his opinion with his conclufions
thereupon in writing , and fend them to me ', and hee fhail re
ceive fuch an anfwer upon his Qgeftions and objections, thatfo
{hall fee, that I meant chriftianly, and that it came from a Divine

gift-

17. Seeing Sir, that you together with your Brother Mr. ff.S
and likewife the deepe learned Doftors J, S> and J. D. K. are my
very much refpefted Friends, and in the Life- Tree of Chrift my E-
ternall fellow- members and Brethren in Chrift ; and I as a fellow-
member C fr°m a religious heart ) doe rejoyce alfo with them, fee
ing God hath adorned and endowed them with underftanding, and

wifedorne,

Tbt Tjwitictb Epiftle.

wifcdome, and other Chriftian Vertues -, whom likewife I have ac
knowledged alwayes as my favourable, charitable, and gracious Ma-
ften ; thereupon I have taken order that they fhould get a copy of
this Treatife among them, defiring and entreating them to deale one
with another, in a Chriftian brotherly way , and communicate it to
each other for the tranfcribing of it , by reafon of greater imploy-
ments of my Talent, and that would be an hindrance to me •, elfe I
would have fent to each a copy of it.

18. Yet if this Treatife fhould be intercepted and not come unto
their hands, then I will fend them my owne Manufcript ; and I en
treat them that they would be pleafed to read it over and consider it
without prejudice or irkfomnefle ; they fhall finde fuch rich fenfc and
meaning therein, that it will be profitable to them in many thing;,
but efpecially in the Chriftian exercifc of the New birth.

i?. AndNvherein I can be further fetviceable to them in my fmall
gifts, I fhall be mindfull alwayes faithfully to performe the fame, as
an obliged Chriftun.in thankful! gratefiilneQe of their good afteftiom,
uprightncfie, candor, and favours towards me.

20. And albeit 1 am a man of no repute,in refpeft of their great-
neffe or highntffc, and alfo in refpcft of D. D- yet let them but for
a while j /m/e fhut up Reafon , and think that itpleafeth the moft
H'gh to maujtelt his wonders by fimple people j and [ fuch as are]
accounted foolifh in the Worlds eye » as it hath come to pafle from
the beginning of the World hitherto, when Alterations have beer,
to cme-

«. Sire, know for certaine, that I will not be wanting in giving
an anlwer unto any mans high or profound quelVions, if they bei/r-
tuous, apt, and Chriftian ', for the fame is committed to me in truft
fro-*, the moft High, and giren as a free gift of grace.

22. The which I mention in a Chriftian intent and affeftion, that
if any had yet any fcruple in that opinion [.to fee ~] whether I'm
love could ticlpe him to quit hirafelfe of it, and bring him into the
Temperature of the minde ; I fhould not thinke any paines too much
to impart mj gifts and underftanding to him : And fo I commend you
and yours inco the Love of fefiu Cbrift , and my felfe into their
favour.

20, Feb. 162$.

l6o Tht Tvuniietb Epijlb

A POSTSCRIPT.

23. The tribulation,^ deftruftion of Babel approachethwith exceeding
haft, theftorme arifeth upon att Coafts '•> it /ball be a. COAT Tempeft '-, vain
hope deceived} i for the breaking of the Tree Is at band j which is kpowne
in the wonders.

* Domeflicf^ 24. The * homebread fire hurts its ovens native countrey ; righteouf-
inteftine. nefle and truth are trodden underfoot ; great heavineffe trouble and Calami

ty grow on apace.

2 5 . Men (I) all msurne for an old em? ty ruinsus Cottage on which Salva
tion relyeth not; the) will be enraged for the Neft wherein Satan hath
t Pride, cove- ha'tcht his -\young.

teoufnejfe, envy, 26. The Towrc of Babel is without foundation i menfuppofe to prop it
wrath, and all up, but a wind from the Lord overthrows it.

fal/hood, under z j The hearts and thought* of men ft all be revealed ••> for there com-

an hffly fl)ew ef meth a *Proba/rom the lord rtherby the verball TmUr Chriftian/baU be

Religion. Jaidopen inhisfifi heart, and foule, as treed that is toffedtooandfro

Or, Proofet of the wind ; feeing his heart is wavering, now this, now that way j that his

falfe ground become t mam f eft.

•\ The Turcl^ 2?- Many {hall betray thetnfelves, and mine both body ,and goods, through
fhallturnea Hypocrifie ; the Hypocrites, and titular Chriftians {ball quail for feare
true Chriftian. wben their falfe ground /hall be revealed-

29. The Oiientall | Beaft getteth an humane heart; and ere this
cometh ta pajje, he helpeth to te&r downs the Towrt of Babel with his
Clawes.

30. In the darknefle of the North there arifeth a Sun which takftb its
* The Emperor fight from the ftnfall proper-ties of the n.nure of all beings -, from the formed,
of Germany. exprejjed , and re-exprejjing word ; and this is a wonder at wh'nh all Na-

tionsdoe rejoyce.

§i. An * Eagle hmh hatcht young Lions in his Neft ; and brought
them prey fo long, till they have growne Great -, hoping that they/kould
likewife bring their Prey to him again; but they have forgotten that ;
and they take the Eagle, andptuck.ofhis Feathers, and bite of his Clawes
for unfaithfullneffe ; fo that he can fetch no more prey albeit he jhould
Starve for hunger.

52. But they fall out about the t-lagles neft and tear e one another in
anger; till their anger becemes afire, which burneth uplheneH't and
this is from the Lord ofallbeingt. k .

33- //

Tht Twentieth EpiftJe.

33. If the Rich man knew upon what foundation he flood, be would en
ter into h'mfelfe, and look? unto bis latter end.

§4. The Sun giveth to many things Itfe^and likfwife. to many thingt
death. ^

35. But hethatljeth ftillin Selfe-will ; andgiveth way for his inter-
nail ground C out of which man is originally, J to lead and guide him, he is
the Nobleft, and richcft upon the Earth.

36. The Poftilion ariftngcut of the ground of nature, cometh, and
carryeth the S^ord over the Earth •, and hath fix windes /or hit aflj-
ftants , which for a long time have ruled upon the Earth; thefe breake
the Poflilions Sword through the Revelation of the Seventh windc,
which they alwayes kept hidden in them i but by reafon of the Poftilions
Power, they^ mtifl call and manifeft tym.

37' Which Seventh winde a new fire revealeth, and at this time the
fountaine of grace (halt flow w'nh faeet water , and the afflifted and
opprefled fhall be refrefhed.

161

f,u0tnt

ftwi fi/ jiM-nrm

THE

is*

Tie one And twentieth Epiflle.

THE

X 4T1 I-*

ONE AND TWENTI
ETH EPISTLE.

T O

FREDERICK CRAUSSEN,

DOCTOR

OF PHYSICK.

Our Salvation in the lift of JefutChrift
in H S.

EAREST Sir, Chriftian,
and faithfull Friend, I wilh
unto you and yours , and all
thofe who Defire and Love
Jefw ( in all faithfull reall
Cooperating Love-defire , )
the light, and efteftuall
working power of God in
our Life-Tree Jefw Cbrift i
together with all bodily wel
fare.

2- Upon the dcfire of your
feife, and Mr. N. I have con-
fidcred thofe fayings of Icrip-
ture, which Mr. N. fet downe in his Letter, which you delivered to
me i wherein I was exhorted to expound the fame in Chriftian love,
according to my gifts and underftandir g ', but efptddfy the ninth and
ekvexb Chapter of the Epijlle of Paul to the Romans ; at which Reafon
ftumblethy which I have not onely done willingly, and readily in

Chnftian

Tht ont And t»e»titth Epifl/e.

Chriftian obligation and good aftedion wich expounding thofe al
leadged Texts •, but I have alfo fet downe and described the trite
G ROV ND of the Divine Manifeftation in fuch a manner, that I
hope, men will fee rhe truth.

3. Butiftherebeaminde divinely bent, and ac'diftcd that can
give the honour unto God •, I hope it will be underftood, and taken
according to my meaning, and apprehenfion -, and not otherwife
interpreted, as was done formerly ', which 1 palie over, and rather
prefer chriftian love, as we are bound in Chrift to inflruS one another
friendly \n our fever all gifts and therein give God the honour, and
dcfpife none in his Divine gifts, for he that doth To, he blafyhernetb
the holjf fpirit j an'd againft fuch a one the Scripture prouc-unceth an
hard fentence

4. Now although this Treatife be fomewhat large, yet let not the
Reader account it tedious and irkfcme •, for 1 thought it of Jirtlc
importance for me to goe about to prove, and cieare I'uch a writing
without fufficient ground ', and therefore 1 have fet the alleadged
places of Scripture upon the innermnft ground', and fhewne how
they Originally wife out of their centre ; and what their fence and un-
derftanding is.

$. For it is not enough, that I fhould gather together a great
heap of fcriptare places for to cppofe and contradict the alleadged •,
no, no; this avaiieth nothing betore God, and the truth-, for the
leaft tittle, or letter of this Lawjhallnot pafte away till all be fulfilled
faith Chrift ', the faying* of theicrpture muft remamc true, and not
clafhonc againft another ', and though they fecmtobe contrary,
and gainfay one another ••> yet it is onely to thofe, to whom the un-
dcrftandingof them is not given -, and are not gifted, or made ca
pable to explain and interpret them.

6* But he that will undertake clearely to interpret them aright,
he muft have the undeiftanding of the Accordance; thit he may
know how to reconcile thofe places which unto rt-af^n /eem contra
dictory i and noc transfer or place them upon a ccnjeflure, or opini
on ', whether it be fo or no j if he wi!l reach finidamencjlly and
affuredly thereof', for from opinion and coj.j-fture arifeth onely
ftrife and controverfy ; upon which great Babylon is erefted, r/\. rhe
fpirituall pride, and Whoredosie i where one will be an Apvftle '•, and
yet is not fent or acknowledged of God ', bur he runnerh in c pinion
and in the driving [ or inftigation "| of the v Cofmick.Spiri;. *

7. And albeit many runne in the Drawing of the Father j yet if Mundi.
the true light of the eternall life in the word or rhe Divine ellcnce
( being an tvprtfling or fpiration of rhe holy, and alfo of the natur-
all word in >.", feveratioii, whence the creation is arifcn, and whence
good and evill have their Original!, ) doth not appcare unco, and

illuminate

one and twentieth Epiftfa

illuminate him j he will be far frona being able to unite thefuppo-
fed contraries of the Scripturt-fayings, and tofpeake from ONE
centre fo, that not the leaft rittle be diminifhed in the Accordance
[ or reconcilement of them. J

8. The which I fet downe, not to difpleafe N. or any other', but
onely by reafon of the long continued oppofiredifagreemenr of rea-
fon, in which the World runneth affray, and truth lyech Vailed -, wher-
by men in this article about the will of God doe fojudge,and run on in
reafon and its reafonings -without ground : but where Chrift is borne
in man, there ftrife ceafcch, and God the Father fpeaketh his Word
in Chrift through thefouleof man j rofuch conclufions [and rea
fonings J there rr.uft be an inward divine light, which affoidcth cer
tainty ', elfe there is no grounding upon the reafon.

p. You may get this Trcatife of Mr Michael ofEnder, who hath
now received it, which containcth in ray owne hand Writing about 42,
fheetsj and if you are pleafed to communicate the fame to AT, as
your good friend and Kinfman, I am content", provided, that you
tell him that he would not undeiftand it fo5as if 1 had written any
thing therein paffionately againft him, or any other *, for fuch paf-
fions or affeftions lye not fo near in my fouls , without Vrgent and
great caufe •, albeit I am not without failings, and declinings* yet my
Savicur Chrift in me hath fhewne me fuch grace, that all inveSives
andoppofite objections againft me, ( by one word which proceeds
out of Divine love towards n:c, where I perceive a divine earneft-
neffe ) doe fall away and are rtjcfted as a weed, which I would not
willirgly plant in my Garden ••, for from thence groweth nothing but
a naughty weed again.

10. Further h is againe defired of 2V, out of chriftian love, that
feeing upon h s defire I have expounded his alleadged places of Scrip'
lure according to my frrall gifts, which are knowne unto God j he
would be pleafed ( if this my expofition did diflike him, and were
not in his opinion fufficiently grounded and fundamental! ) to doe
me fomuch/dvo«r as to expound the alleadged texts, efpecially the 9*
and io.Ch.of the Epiftle of S.Paul to the Romans and even thofe veryScrip-
tures which I hzi<e explained ••> together with the whole ground of the
Divine will, to good and evill ; how i s original! is in man, or out of
man-, and unfold and declare them in a fenfall manner,

1 1 . And then I defire that he would declare and expound nnto rne,
the infpiredwoid of grace, in the feed of the Woman in Paradife ; and
then the two lines ^F;^. Of the K'mgdome of the Corrupt humane
nature* ar.d of the Kingdome of grace in the in-fpoken voice of
grace.

12. Or if my expofnion in respeft of Abrahamtjfjbmaelt Jfaac, and
alfo offaob^nd Ejav, did uot like him j that he out of chriftian love

would

Tbe one and t»e»tietb Epiftle. , 6 1

fhew Jw£7/w,jmdexpound the ground of them, tlm I n
fm.de hjs, gifts, a,Qd vnderftandjng in thofe places ; and then if 1 cr.1. Ice
that God hath gifted him with a larger meafure of 'Ur Jcrftandiiie in
thefe. high Myfteries then me I will accept it w'rn ^reat glarlnc-ik,
and will love him in his gifts and give thankes unto our God rhtrei n',
and l,will rcjoyce with him> as a member, in our gifts, in the fpirir of
Crjri/t all. which worild conduce more to the profit , and benefit of
our brethren, and chriftian fellow-members-, andwuld be more
Godjy, cqmmendable and pratte-worthy, then a raw contradiction,
out off affeftions, for mans vrillfull felfe fake.

13. But I pray unto my God in Chrift, that he would be pleafed
to open his heart that his fcule may fee into the ground of my gifrs ••,
for truely I am a/rmp/e man '•> and 1 never either ftudyed or learned
thishighMyftery i neither fought 1 after itinfucha way, or knew
any thing of it •, 1 fought onely the heart of love in Chuft Jefus, but
when I had obteined that, with exceeding great joy of my foule, then
this Treofnre of divine and naturall knowledge was opened, and given
unto mejwherewith I have not hitherto vaunted,but heartily dtiired
and begged of God whether the time were yet come that this know
ledge might be revealed in the hearts of many , concerning which [
obteined my effefluall anfwer i fo that 1 know very well what I have
hinted, and made mention of \_ in my writings. 3

14. And though I am therefore ruteJ by many in the World , yet
men will fbonfyfee ; wherefore God hath opened and revea'ed unto a
lay,meane [abjcft] ounibefitdMjiftaji K/^. The^voWofall
fecrets and Myfteries ', and yet I may not reveale all that is made
knowne unto me ', but notwithstanding it might be done unto wor
thy People, if I found that ic were Gods will, and profitable to men,
as a while fince a very prctious Pearl was revealed to me, which hach
its time for erleftuall pracYica'.l ufe and benefit •, but it is alwaies a
benefit very profitable in myfoulc", an^doenot fo much wonder
and. marvell at the fimpliciry of what God doth j for the time of the
proud is come to the end.

15. Further I defireand entreat Mr N, to deale chriftianly and
candidly, in love, with his gifts ; and not as formerly to taunt and
fcandalize my name j whereby the gifts of the holy Ghft are evill fpo-
ken of •, and then he fhall be anfwercd in like modcfty,mildnetfe,and
rejpe#j but if it fhall fall cut contrary to my good intent and h pc
that I be further fcandalized by Peop!c,or with writings let him know
( that if I either fee or hear the fame with certain ground, ) that he
fhall not want an anfwere to purpofe» in a Divine gift •, and he fhill
hare no advantage or praife thereof.

i5. A«d 1 mean fyr.cercly > and I doe exhort rum out of chriftian
love and obligation to anfwer j ifh: \^U1 not declare and «p!ainc

Y thofe

The on* And twentieth Epift/e.

thofe places in a fen fail large anfwer i then let him reconcile the
contraries which feem to be one againft another; and fo we (hill
mutually exchange our&ftf, and bring them inro one ground, to the
love ano profit of our bretheren*

17. And I commend you and yours, and all thofe whofcek and
c*cfire the child Jefw into the ertetfuall working \oveotjefacbrift
£definng] that he may be conceived incarnate, and borne in <rf/,aud
then ftrife and contention hathanw/i when the feed of the Wo
man breaks the head of the Serpent, we come againe into the
TtmperetHTe i and are in Chrift onel.y one ; as a tree in many bough?
and branches.

Fed, \g. Anno

THE

Tbt tttt tnd ttnatietb Efijlle.

if}

THE

TWO AND TWEN

TIETH EPISTLE.

U C H rcfptted Sir, and loving Doftor,
be pleafecf ;o give Mr. N my Letier
to read over, bu' not this Note , and
exhort him ro Chriftian humility j to
try if peradventure the eyes of his
foule might be opened, which I hearti
ly and freely vr'ifh unto him, it will
be no difgrace unto him to love, and
i.Tibrace the Truth •, for I perceive
very we'll what lyerh in the way, and
holds him off-, nothing eh'e but felfe-

lovejn that he hath hitherto layd optn and divulged htf^nwmd fo fari
and obtained great repute and refpcft among many) and this my
ground doth not wholly agree with h im j thereupon felfe love dri-
vech him to the contrary •, whereas he hath not as yet apprehended
my Ground, and is as yet an Infant therennto.

2. But if the Honour of God and naemberlike love, dec take place
in his afTcftions, he hath in truth nothing agamft me, and my Writ
ings •, yea they might yet better and chriftianlj improve hin\ but
without an afittiona;e will, he will remain blind in them •, for n?
reafon understands this ground without the eternalllove of God i
wberern all the treasures of wifdome are couched.

5. But wrut his opinion is, 1 pray fend me word back again, in a
Letter', for hidden ground is hereby opened i I hope that healfo
will become feeing, being he harh orherwife a flurp reafon, ^nd
hath well ftudyed theL^jf^-, peraivcnrDie. he wiU fcar:b fnrrf e<\
but if he will nor, his opinion do:h not a'Tngare the p'-frs of G d ,
hecannot overthrow this my ground, efprcially the typolirion
cf th>fe Ttxts, with any Scripture; 1 mtanc fynccrery towards
him.

4. Moreover 1 would entreat you to Chew me thisfiirnHftvp, as
to fend the Treatifeof Ek?hm-to Mr. A' to re.H over , feeing he is
a curteous Gentleman^ and alfo the Difpjution of th;s Article-, came
oH" fo with him, that it is not fo to be looked upon, as if man were
flntfk. dead in iginorar.ce.

Y 2 5- But

I £4 The ttro and twentieth Epifttt.

"» $. Euc if need require, IfhalTfoexpIaincmy felfc, that they fhall
fee from what ground I write , lee them give me what JZueftiont they
pleafe -, let them be in Nature, or out of Nature, in the Time, or
in the Eternity, I will not at all be latk'mg therein, in Divine Grace,
but give a fujficient anfoer 5 provided that it be done in a Chriftian
way,andnotoutofaft<i]ftions, paffion, cavHling, or reviling y I fhall
in like manner deale with them.

6. In our tete meeting I was ill difpored tofucha Difputation, for
Wine, and fumflucns fare doe hide the Pearl's ground, efpecially becaufe
I am not jccuftomed thereunto, and at home I fare very meanly and
foberly •, and Mr. 2V. was not fuftkiently anfwered •, but I offer to
an ifwer hi m,<tnd all other that mean th'nftiarily •, Jet them but give me
their Qieitions in writing, and expla'me trWr opinion therein, that
I may fee what they conclude •, I will give them a fundamental! large
expofitive anftrer, and not defend my fclfe with any Seft or Sctfa-
rian Name, or Patronize my felfe therewith , in the ground of
truth, not a Flaccinian as 2V. fuppofeth ,* but I fhall ftand in the
ground.

7. For I reach no Selfe ability -without Ctn'tft, toatteine the Adop
tion as N. thinktth, onely I am not fatisfied with his opitfioii, much
/Icffewith Mr. N, JV,. which wholly clafheth againft the Scripture ;
for I am dead to all opinions in me, and have nothing but what is gi
ven me of God to know •, and 1 leave all you to judge whence I know
what it is •, that I as a Lay, Illiterate, unexercized man have to doe
with you, who are bred up in the high Schooles, andmuftfet my
felfe againft Learned Art, and yet in my reafon 1 know not, without
Gods knowing, to attaine thereunro, bat I looke upon what God
doth v but in the ground of my gifo I know well enough whac I doe
in this purpofe and intention -, and yet it is no intention in me j but
thus the tiaie doth bringic forth, and thus //££, whorulethall
things, doth drive and order it-

8. Concerning our pcmdifcourfe ( as y«a know ) you muftyet
be patient togoe qn in that knowne procefie a good while i and in
this beginning uo other will be admitceH •, it may well, in the fevcnth
yeare, be accomp'ifhed in this procefie > for it muft bee opened
through all rhe fix Properties of the fpirituall Ground i albeit it is
already opened through the Sunne, yei the Key is fcarce come into
the fir It or fccond degree of the Centre of nature •, for each proper
ty among the fix formes of the fpirituall life hath a fandry or pe
culiar Sunne in it, from the ftrengih, influence, and original! of the
light of nature j that is, of the EffentiaU Sume, and are to be open
ed in order, as their birth and originall is.

9. ¥\ift,SaMrnes Sunne is opened through the Key of the out
ward Sunne > that the Seyerarion of nature is difcerncd. Secondly,

ftpiters

7ht two And twentieth Epiftfg. t^5

Jupiten Sun is opened, and then the powers arc difcerned, as a blof-
loming Tree- and hitherto you are come.

10. Thirdly j Man, Vi^. the fire- foule is opened, and then Virgin
Venus appeaiethm her white robes, and playeth with the foulc to
fecit it might move the fan e to thedefireof Love \ it goethout
and ini up and down? with the foule > and lovingly accolates wirh
ic, to fee whether it would introduce the fugitive properties offelfe-
voill ( where the foule departed out of the temperature into the
fugitive life, of the divided properties of the body ) againe into
her j that Virgin Venn* might be againe animared [orSoulized]
and re-obtaine the Fires Tro#«re, wherein its joy, and its life
confidcch.

11. For Virgin Venits is the fplendor of the white in the Sunne,
underftood in this place i but the lability to the fhining is not its
owne j the fpirituall water is its owne propriety , wh'ch water ari-
feth out of the fire, where the feparntion beginreth in the Salnher
in Mars his Sun, then Virgin Venw feparates it felfc ir. it felfe , and
covcreth her felfe with a Copper Vcfture •, for Mars would have her
for a propriety -, but he defiles her exceedingly in his malignity ^
and fpatters in earth and ruft -, for he cannot have her as his efpoufed,
unlefle he givts her his owne fire will for a propriety •, and that hee
willethnof, and therefore they ftrive a Jong time> they are marry-
ed ones, but they are'faithltffe ro each other.

12. And e^/en then comes the Sun, and cpeneth the Sun of Mer
cury, which is the fourth Key. where you (lull fee gre.it wonders >
hove God hath created ths Heaven and the Earth j and mrrcover the
ground of the foure Elements ', and if you then riehrly obferve, you
lhall fee your o« ne proper GeniM unfolded before you, and fee two
the Word M became Mm, Vi^. the expreffed Word in the rc-expref-
fing [ or fpeaking it felfe forth ^ into the feve'ration of rhe Power*,
you will fee how Virgin Venus is fevered, and how ;he forrr.es of na
ture doe take her inro them, ar.dgoe about in a pitifull eftare wirh
her*, and rake her inro their owne Domination, and change them-
felves in her, into a purple- colour ', they would murther, but fhee is
their Baptifme to the new life* in this place

13. The fifth Key is Virgin Venn* her felfe, wherewith fhee cpen
eth her * Gold, Vi^. the Sunnc, that fhee givech her will and faire * Aliter God.
Garland to the murtherers ; fo that fhee ftandeth as one impregna'e

Q or humbled j rhen fuppofeth the Artift that he hath the new child,
but he is far enough from ir, till the birth thereof.

14. The fixth Key is iH/w.when tbe Sun openeth tlvs, then MATS,
Jupiter, and Saturne^ muft all forfake their owne will, and Jet their
fugitive afpiring Pompe falH for rhe 5*Hnin L«na takcch the n into
the Inctrnwon j then the Artift bcginneth to be fad, and thinketh

N

Ths ivi and twentieth Epiffih.

he hath loft, but his hopefhalJ not be -flurried > for the Moone in
it* cpened 5#n it fo hungry after th« true Sun, that dice atcrafteth
it with force and tff-ft into them » who eupon .Afar; quaileth in hi»
wrath, and dyeth a way in his owne right , and then Vu gin Venus re-
ceiverh him, and infinuarcb with her love inro him > whereby ^77
in Jupter and Sttume js quick in this love or" a joyful! life, ai>d all the
fx properties doe give their will in to Venn* j and (lie- s. ,• ,h her
will to the Sttn/ze, and then the life is borne, tha~ ftandt.h in the
Temperature-

15. Dsare Mr Do&or the pen is not to be trufted, ye: have a care
unto the worke, ic will be fa ', and no othen* :fe, R. .ve-it ..^t ; Icaft
Mercur) be enraged before his opening-, for outwatcly he isevilJ,
but inwardly he ii good and the tiue life, yet ^/<*rj is the can't 10
life', alfo they proceed not fo plaintly andpunftually \nn..-\Jc:
with their openmg, albeit the opening <s dor.e in Order •, but the
fenfall v*heel turnech it felf about and windtth inwiidly, til! Satitrne
conicth with his will 'HUG the internall ground, and then he liandeth
in the Tcmptratuie, and prcduccth no longer inclinations -, but all
that you now fee, are the revolting fugitive fpirus j and Vaunt with
Virgin Venus, buc they live all in Whoredorne > and they muftbe
converted aad tmne n.to the inner ground, that they may be fixed }
this isdooe fo long, till Virgin Venus loofech her material! grolle
L impure] water, in which the Aduh^erers wantonixc with heri:i
fjlfe-wi I -, rhat 16 fhe may become Jioiy fpirituall \ and then
the fun flvneth in her ', which changeth the nature into love.

15. Loving Mr Doctor, the Phylofophicall body is the fpirituall
water from the fi.e, and lij;hc-, Vi^. The power of the fire, and of
the light •, w ht-n it is fevered from irs gronnellc, through the open
ing of all the prcpcitiet of uatutc, then 5c is rightly ipirituali j then
the Solar Ipirit receive. h no r.ihcr property at all into it felte, fave
onely that which it able to reach its fenLH Sun in the opened •, for
the fun taketh no'hirg into itfelfe, but its likenefie j ic taketh its
Heaven out o( the earth, ( if you will underftand me aright ) for itts
its food,whence it generarts u young Sun in it felfe,«hich is a!fo call
ed 5o/-, but it is a body, therefore I fay unto you, keep you diji-
gentiy and precifely to ic; you (l.all w<.,l rtjoyce, it God let you live
fb long ', it onely yon have the right Father j which 1 have founded
for and am gre&tk in love with him,

17. This is well kno-'-ne to me, for 1 have lardy feen it, 21 which I
doe not onely wonder but itjoyce j therein moih it reveakd to n e,
and albeit i might virite fomewhat mere largely vet it is nojc neceiia-
ry in this prccelTej alfo the fen is not to l>er ufted ^ it rray be
done another tln.e ; and 1 pray you to keep rh:s Lecter faret, and \>i
faitl:fulneflc ', if I come to you, I may entruftyou with iomewhac

which

Thf tm And tvefltietk Epiflk. 1 67

which I have lately feen and rcctired v yer I fhall goe fo far as I dare
if opportunity give way and the troubles which are nigh hinder me
not ', then 1 come to Breflw about Shrovetide \ and fo I may vific
you in my rcturne.

18. Mr V rffor Income feeing, read the treat'ife of £W7/9nwith
inward deliberation [or pondering Jit: ruth more in it in its in-
ternall ground, then ouc^ard!^, in reference to the fayings of the
Scripture f_ is to be exprtifrd ] which inward ground, t din not
give, or unfold to the unvrife-

19. Be faithful! in the * Myftcries and account the wicked World * *- r
not worthy of them in its cove-eoufhefic v whjt you cannot under-

ftand Parabolically , there qutftions are rrqu fite •, fo-nen hit more
fh^l be revealed to you •, yet in or.Jer onely to doe thit, I am pro-
hibiredby the Prince of the Heavem j in nature and manner ot the
bloffornfng earth, I dare well doe ir.

20. Therefore imitate rhe Beesthit gather honey of many flow
ers ', often writing mi^htdoe you fervice '•, yet what y m pleafe ••,
Qo& takes God, needtak^s nced,\ each thing receivethits'*Iike. j

THE

158

The three and twentieth Epiftk.

THE

THREE AND TWEN
TIETH EPISTLE.
T O

CHRISTIANUS STEENBERGER

DOCTOR

OF PHYSICK.

Our Salvation is in the fife of Jefw Ohrift
in H S.

O R T H Y , Learned , Chriftian deare
Friend •, all hearty wifhes of Divine
Love and Grace premifed : Defiring,
that the Fountain of Divine love might
be opened through the Sun of life, un
to you, whence the Divine water fpring-
eth ', as I doubt not but the Bridegroom
hach called his Bride, Vi^. Tow foule, to
this well-fpring j feeing I underftand
that God hath placed you under the
Crofle, and Tribulation.

2. This is thefirft m arke and figne of the Noble Sophia , where-
with (free figneth her Children ••, for ftiee ufeth to maniftft her felfe
through the thornes of Gods anger, as a faire Rofe on the thorny
Bufh •, fo farre forth as the foulc keepeth its vow and fidelity , for
there muft be a faithfull and firme Bond and Covenant between the
Oule, and this fire burning Love of God.

§. Man muft fet upon fuch a purpofe, that he will enter into
Chrifts bitter paflion, and death, and dye therein dayly to his fins,
and evill vanities, and pray earneftly unto God for the renwing of
hit mink , and underftinding : He raoft be anointed and illumi
nated

thm And toHMtietb Efifllt. ,

rated of the hoi/ foirit .-and put on Chrift, with his (uttering death
andrcfurrec^on-tbatricmaybcairue branch on the vine of Chrift i
in whom Chrift himfelfe workech ind ruleth , according to chc
internail grouud of his Spirit.

4- Which Myfteryi* comprehended in faith, where the deity and
humanity are then conjoined according to that fame internal ground,
»n num-er as the fire doth * through-heate the Iron, and yet the * Or»
Ironretaines itsfubftance i but fo long as the fire burncth therein, the Iron red
it is changed into a mcer fire. hi*.

5. Not chat the creature apprehends it in its owns miglx ; but it
5s apprehended j when the will doth wholly refigne it felfeupto
Gc^', ajsdrhc fpirit ofGodrulcth in this refigned will-, and the
WW is the true Temple of the hofy Gboft , wherein Chrift dweileth
tJM.inHy y not in an Imaginary thoughc-like creaturely manner,
but as the fire in the Iron ', or as the Sun in an hearb, where the in
fluential! power of the fun doth forme and make i t feife efffntiattm
[and with j ther/n#«reofthe hearb.

6. Thus, it is to be underftood likewife in the fpirit of man, when
the holy power of God doth forme and Image it fclfe in mans fpirit
and raith j and becomes a fpiritual! being f or elfence ] which one-
ly the foukr? mouth of faith, doch Uy hold on •, and not the earthly
man in fltfhand bioud, which is mortall; it is an imnw tall Be \ng%
wherein Chrift dweileth in man; it is the Heaven ofGodenfUmped
on the little World i and it is a Revelation of the place (". Throne or
feat 3 of God, where the paradife doth again fpring forth, aud beaie
fruit.

7. Therefore the Dra&on muft be firft (lain, and albeit he yet hang-
ech unto the earthly flefh, as the rind and barkc on the tree •, yet the
fpirit live-Kin God, as Saint Paul faith \ our conversation is in Hea
ven, ana as Chrift alfo faid, he that eatetb my frfl, and drinkftb my bloud
he abifcth in me, and I in him, aifo without me you can dte nothing.

8. Therefore I fay, if any one be a true Chriftian » he i» fo, in
Chrift, he is beg'>ue:i and innate in the life and fpirit of Chrift , and
pufsontlie Refiirrtc^ion « >f Chrift, for thus the faciffaftionofCirr(f
is imparted to him i and thus alfo Chnlt doth overcome ftn, death,
Devill, and Hell in him -, and thus he is reconciled and united with
God, in Chrift.

p. For the new birth is not a grace imputed from without , tluc
we need onely comfort our felves with CuMs Merits, and continue
inth« Hypocrtfie of fin', no it is a childlike innate graces that
God b*hput£hiift with the Juftincaiion, on the convert i that
Chrift aWb doth redee.n him in himfelfe, with thepowci ofhisRe-
furreftion from Gods anger i elfe, he is no Chriftiin, let him tetter,
and make devout fhcwcs in hipocrifie, as he pleafeth.

1 10. Concerning

The three and twentieth Epifle.

10. Concerning the interpretation offome words (and alfo of
that which you defire of me, ) which are fpecifyedin my Book called
Aurora ( which havcvery hidden Meanings, the knowledge whereof
was given me of the moft High j ) I give you to underftand that at
prefent it is not convenient to write at large aud Exprefflj thereof in
Letters feeing the time is dangerous, and the Enemy of Chrift doth
horribly rage and rave j till a little time be paft, yet I will give you
a fhort hint, further to confider of it.

1 1. As firft, there is a twofold meaning of the Northern Crovme ',
/ The firft poynteth at the Cnwne of life -, K;^. The Spirit ot Chrift,

which fhall be manifeft in the mid'lt of the gr< at darkneffe, Vi^. In,
the contrition { or diftrefiejofthefenfible nature of the Conference,
where a peculiar motion is prefent •, then commeth the Bride-
groomc j Vi^> The power of Chrift in the mid'ft of fuch a mo
tion.

12. The other fignification is afr^Hreofthe outward Kingdoms;
where the great confufions, entanglements and contentions , fhail be
when as the Nations fhall ftand in controverfie •, There alfo is the
fgureyi^. the Vittory intimated i as it ftands in the Spirituall fi
gure-, how it fhall goe, and what People fliall at loft Conquer, and how
in the mean while, in fuch lamentable time of Tribulation Chrift {ball
be made manifeft and knowne ••, and that after, and in that miferable
time the great myfteries fiall be revealed, that men fhall be able to
know even in Nature the hidden God in Trinity, in which knowledge
theftrange Nations fhall be converted and turn Chriftians \ and there
in is fignifyed how the Sectarian contentions in Religion fhall be
deftroyed in fuch Manifeftation, for all gates will be fet open, and
then fhall all unprofitable Praters which at prefent lye as fo many
Bars before the Truth, be done away -, and all fhall acknowledge, and
know Chrift i which Manifeftation fhall be the laft, then the Sun of
life fhall fhine upon all Nations j and even then the Beafi of iniquity
with the Whore ^nd their dayes, which is fignifyed under the Chara
cters RA. Ra. Ra. P. in R.P. As is to be feen in the Revelation.

13. We date not at prefent make this large Interpretation more
cleare, all will fhew it felfe j and then men fhall fee what it was, for
there is yet clean another time.

14. Concerning the language of nature, I certif-e yon » that it is fo ;
but wha: I underftand in it, I cannot teach or give another j indeed
lean give a fignification thereof, how4tisto be underftood j but
it requireth much roome -, and there moft be a gejrfonall Confe
rence and intercourfe in it, it is not to be fet downe in writing.

1 5. Alfo concerning the Phylofophicall worke of the Tjntture, its
progrefle is not fo bluntly and plainely to be defcribed i albeit I
have it not in the Praxis, the Scale of God lyeth before it to conceale

the

The three and twentieth Eptft/e.

the erne ground of the fame, upon paine of eternall punifhment, un-

lelfe a man koew for certaine, that it might not be mif-ufed •, there is

alfo no power to attaine unto ir, unlefle a maf firft become * that * Enter hit*

himfeife which he feeketh therein » no skill or Aft availeth, unlcfie thetfew birth.

one give the Tinfture into the hands of another, he cannot prepare

it unlelfe he be certaincly in the new birth.

1 6. There belong trvoCentrall fires unto it, wherein the might of
all things confift ; which may early be attained , if man be rightly
fitted: Therefore Sir, doe not trouble and toyle yourfelfein that
.manner and way which you mention, with any Gold or Minerals,
it is all falft ; the btft in Hea/en and in the World, from above, and
Iselow muft be ingredient to it, which is farre eft, and nigh at hand ',
the place is every where, where it may be had •, buc every one h net
fit and prepared for it , neither doth it ioft any money, but what 's
fpent upon the time and bodily maintenance > elfe it might be pre
pared jwith two -^ F lor ens, and leffe. + pnur /jj/.

17. The World muft be made Heaven, and Heaven the World •,
it is not of Earth, Stones, or Mcttalls , and yet it is of the Ground of
all Mettals •, but a fpirituall Being, which is environed with the four
Elements, which alfo changeth the four e Elements into one ; a dou
bled Mercury, yet not Quick-filver, or any other Minerall or MettalJ.

18. Read the * Water-Stone of the Wife men, which is in Print -,
therein is much truth •, and it is moreover cleare, the worke is
eafie, and the Art is fimple , a Boy ofTenyeares might makg it ; but the
Wifedome therein is great, and the greateft Myfttry •-, every one mul\
Seekf it himfeife j it behooves us not to heakp the Seale of God, for
a fiery AfonntaiiK lyetb before it ; at which I my fclfe am amazed, and
mnft wait whether it be Gods wihHow fhould I teach others exprefly
thereof, I cannot yet make it my felfe 5 albeit I ^nowf6mewhat \ and
let no man feeke more of me then I havener clear e enough ftgnifled;*nd
1 commend you, together with all the Children of God, into the
Love of Jefut Chrifl,

lings.

tuled,
Stein der
Weifen.

JACOB BEEM-

Z^

THE

Tbt ftare and twentieth Epifltt.

I THE

FOUR AND TWEN
TIETH EPISTLE.

In Anfwer to a QUESTION,
WH r,

The Statua of one chat was Deccaftd,
Wept, or flicd Teares ?

OUCHING the Queftion, it isdark
in the underftandmgt and there needs
a Jofob to cxplaine ic > for it is a
Magicatt thing, and very wonderful! 5
whereupon ic is hard to be anfwered,
for it proceedeth from theMagia.

2. Yet I will open and fhew you
in very briefe , what my Opinion is
thereupon •, not that I would conclude
and paiie an abfnlute determinate judg
ment concerning ir, and leave^wt and other illuminate men of God, to
their opinion an ^ apprehenfton in it ; but whether God hath given me
*Ottrefo!ve it, to * prove it, that I leave to your judgement, who know the condi
tion of the mentioned Perfon better then I j for all things proceed
according to the time, meafure> and Hmicof that thing.

T Or^Statue of 5 . A hard rough t Murall Stone hath no life that is moveable [ or
Stom framed aftive 3 for the Rlementall vegetable lifefhndeth mute and ftill
by a Stom-cm- therein •, and ic is fhat up with the firft Impreffion i yet not in that
ter,ir an Image manner, as if it were a Nothing; there is not any thing in this
fetupforaMi- World, wherein the Elemental! #& well as the Sydereali Dominion
a« nem> doth nor lye } bat in one thing ir ifctnore moveable, active, and wor

king, then in another ; and we cannot fay neither , but that the
foure E'emencs, together with the Srarre*, have their daily operation
in all things.

4. But

Tbtfour* And tWHtittb Epiftte.

'7*

\

4. But being this h a hard Stone, therefore the Mirat/e is above
the wonted and ordinary courfe of Nature ; whereupon we can in no
wife fay, that it hath a natural! caufe in the Stone v as if the opera
tion of the Stone fhould move and par forth this -, but it is a Magi-
call motion from the Spirit, whofe Image is hcwen out and pourtray-
ed in the Stone.

5. For a Scone confifteth in three things , and fo all Beings con-
fiftofthefe three things, bur irclofed in a twofold property: K;^.
in a fpirituall and in a corporal! } and thofe three, wherein all what-
foever is in this World confift, are Sulphur, Mercury, and Salt, in
two properties y the one Heavenly, the oiher Earthly ••> as God dwcl-
leth in the Time, and the Time in God, and yet the Time is not God
but out of God, as a poortrayed Inugc of Eternity.

6. So Man Itkewife is out of the Tin e, and alfo out of the Eterni
ty, and confifteth of threc.thingj, Vi^. of Sulphur, Mercury, and
SWr, in two parts i the onebcing our of the time Viz the outward
body, and the other ftandeth in the Kttrnity , Vi^. the fouk > fce-
tog then, that Man, andthc Time, as well as the Ereruity ftand in
one Dominion, in Man j thence wee are to cojifider of the Jfye-

• fiion.

7. For man is a * ltrt!e World ou- of the great World,anJ hirh i he * Microcofmut
property of the whole grear World in him, fo* God fayd unto him a!- ex Macrocnjmo.
ter the fall > thou art Earth and un.o Earth thou fi.i 't turner tlm i?,
Sulphur, Mercury and Salt, therein itdtui ail rhtnj; m cii'b World ( e it
Spirituall/or Corporill, five iht- foule which ftar.iie'ii -u fucli a pro
perty according to the right ot the eternall nature, as I iuvc.ti.fiiaedrjy
demonftrated m my Wntio^s

8. Now when man dyeth, then the outward light in the ont'*rard
Sulphur doth extin^u-fh aodgocrot with 't: rutward tire wherein
the life hath burned, and then the body r'alle'h tod 0,aod entrttll
again into rhar, whence it is con e ', l»ntthclou!t v.h ch ;<• \ roi.ghc
forth out of the eternal! nature, and ir.fufcd into Adjui by the fpuit
of God ; that can nocdye> lor it is riot out ct the tiu c,but out o, the
Eternal! Generation.

9. Now if the foule harh •[ put irs d«r fire Tito any temponll |Or, Set ht
thing, and therewith hath imprinted it Idle s 1_ <'f Itrong ^'y lei its I-
maginat-on thereupon 3 then i" hath jn'prtiicd the \ r^\e.ry f.f

that thing into ir> rie:firertnd hoUetbit magically *i ij n baJ it b*lify ;
indeed it cannot hold 'he body, im^eilta ni t!)t c , b< t

it holdtth the fydeneal! body um ill the St.; ••; a i > lonfuu-e »r, and it
ofren h^pneth that People doe appeaie attrr -hejre dej;h i:, Houf«$
wi-h iht^re o vne b dv, h«ir thr body is cuH, ^e*t, and ucm, ana the
fpiricof trre fowle doth ontlypuc IICM, by ihcaUii.i ^niir, lolonf,
rtll the body putrifytth.

10. Alfo

174 Tbtfoure and trttntitth

io. Alfotmnya body Jsfo ftrongly pofiefied of the AJlrall [or
ftarry ] Spirit, through the Defire of the foule, that it is a long while
a decaying-, for the.dtfireof rhe foule doth bring the fydereall fpir-
irthercinro} fo that the Elements are as it were impreflcd with an
Affrali Jife, efpecially if the fonlc hath not yet attained to reft, and
that in the life of the body it had ftrongly imagined upon any thing
( and taken it to heart ) and in the mean time the body dyed be
fore it had quirted its defire, and taken it out of that thing ^ there-
. fore the will doth ftill continually run in that fame Impreflion •, and
- i: would fain rightly tftcft its caufe, but cannot ••, and thereupon it
fetketh the caufe or reafon of its derainment •, and would fain reft in
the Eternity ; but rhe imprefifed thing hath its efteftuall working,
and driving, until! the Itars confutne it ', formerly in the Popi/b Reli
gion, rhere was fomewhac handled about if, but without fufficient
underftanding.

1 1 . Now you may eafily confider how it fell our, that ^Engraven
Or, Shed Gravestone, * fhed water, or vepr, it is not done fiotn the power or

leans, vertue of theftone, but from the ftrength and might <of thtfpirit ;

nvhofe the ftone if, wV/e- Image ic bearcs i alfo it is not dpne &om
the foules owne clitntc, but magically through the aftrall Sp lit » the
conftellations in the Spirit of the foule have imp'refied themfelves, into
the fydereall Lipirit in the ftone j all according to the foules deli re i
ithathhertby fignified •, that there was fomething that lay heavy in
its minde when it lived \ and this fadnefle [ or fore penfivenefle of
Spirit 3 was yet in the fydereall fpirit) for Chrift faidj where your
heart is there is alfo your Treafure ; alfo in the Revelation of Jefus Chrift
it is written, our W 0 R K E S fhall follow us.

12. Deare Sir, it behooves me net to Judge farther herein-, con
fider whether the mentioned Perfon had not fomething in her, that
lay heavy upon her, before her end •, whether any had done her
wrorg -, or (lice had done wrong to any body, or whether the care
about her Husband and children ( fo fat as fhee was a holy Perfon )
did not trouble her •, feeing any of them .going on in an evill courfe,
that fo through the power of the Sydereail fpirit, through the Scone,
fhee might give fuch admonition for amendment : Noble Sir, confi
der your felfe aright, I may likely among all thefe mentioned things
hit one j but feeing I never knew the Perlon , allo kuow nothing of
her, 1 leave the judgement unto your Favour* you know better then
I, what her condition herein was ; I write onely of the Poflibility,
how it may bee ; and palVe no further judgement , or determi
nation*

13. But that this might be laughed at, and be accounted ridicu
lous ) I paffe not for it, I am not deceived -, I underftand ( I bleffe
God ) this ground very well j for fuch knowledge I have not lear
ned

The fiure and twentieth Epiftk. 175

ned of, or by, Man, but it hath been given me ', and {I would fuffi-
ciently ground ic with further, and larger expofition if I fhould
write of the Humane Property, how Man is in Life, and how in
Death.

14. I fend you the Booke of the Forty Queftions, there you may
fee {qrthtr ground , which notwithftanding is be'trcr grounded into
the Centre of all Beings in the Booke of (heThreefold Life i and yet
much more in the Book of *the Signature of all things : Furthermore * De Ggn
I entreat you not to mention this my jndgement and explanation of Rerwn.
the Queftion, much among light people -, for to a Cow there belong-
ech Fodder, and to the intelligent {_ there belongeth ~] underftan-
ing ; the wicked man judgeth wickedly, the underftanding man
provcth all things : I fpeake from a good intenc and arTeftiun.

i. Jan. i 6 2

J-

THE

Tti fvt »nd ttfiHtiitb Epiftb.

* Carel
Endem.

~ THE

UVE ANDTWENTI.

ETH EPISTLE.
T O

CHARLES of ENDERN.

O B L E , Right Honourable Sir, I wifh
and defire unto you ( from the moft
holy owniprefent God, who istheful*
neik of all things, and the power of
all Beings ) a happy joy full new yeare,
and ail profperous welf/trf-

2. Albeit I being a fimple man, ne
ver in all my life intended to have in-
tercourfeand converfcwith fuch high
Ferfons, with my Gift, which God hath
upon me, out of his mercy and love , or thereby to be
knowne and acquainted with them » but when the high light was en-
kindled in me, and the fiery infligation fell upon me, then my will
was onely to write wrue / faw in an eff:<ftua!l peculiar manner,
and knew in the Spirit > and I intended to keepc my Writings to
my Selfe.

3. I faw we!! enough what would come to paffe, but that I fhonld
eftecmemy feife, aftohave my Writing* knowne', never as yet
came into my raiodc v for I efteemed my fclfe too fimple •-, I intended
to wiite downe the Petrle-likf Garland onciy for nr.y ftlfe j and to
imprint it on my heart-

4. But feeing that I ( as a very fimple man ) did not underftand
or take notice cf this •, and yet I now foeplaineiy, that Gods in
tention was farre otherwife then ever ra ne inro -ry minde •, there
upon I learce tirft this cnnfideracion, Thctt tL'r; it no refyefl of Perfom
with God ; but be thttt uependstb on him, if accepted and belaved of him i
and h? driveth hit worke in him j for he is oncly high, aad is plea-
fed

Tbt five And titgatieth Epjfrte. l --

fed to manifeft himfclfc in the weak, that it may be knowne, TJ)it the
Kingdoms and the Power is bit done.

5. And alfo that it Jyeth not in humane Searching* and Reafon,or,
depends on the Heavens and their powers, for they doc not comprc
hend him, but that he is well pleafed to reveale htmfelfc in the low ^
and humble i that he may be knowne in all things -, for the Powers of
the Heavens doe alfo worke themfelvcs forth contir:u-l!y in fhapes,
formes, plant^ and colours, to maniieft and reveale the holy God,
that he may be knowne in all things.

6. Much more high and cleare can the maniteftjtion of God be
made in man •> being he is notonely an Effence {_ or Being ~\ out
of the created World ', but his power, matter, and peculiar Being,
which hehimfelfeisj ftandctb, and aflimnlarcch with all the three
Principlesof the Divine Being.

7. And there is nothing diminished from the Being ofrhc divine
creature, in its fafl, but onely the divine light, wherein ic fhould live,
walke, and be in God, in perfeft love, humility, meeknefte and holy-
neffe -, and fo eat the \_ Manna ~] or Heavenly bread of the word,
and divine power, and live in perfection like the Angels.

8. This light, which in the fecond Principle fhinech eternally in
Godi (which is the onely caufe of joy, love, humility, meekneffe,
and mercy, ) is withdrawne, and hidden from man in hisfall i in
that the firft man (when he was formed in his Mother of the great
World ) did fet his Imagination, luft, and longing, upon the Mother
of nature, auddefired the food of the firft Principle ; (wherein the
Originalland birth of nature j the fource of Anger, and the nrft
Anxious birth , ( whence all the comprehcnfiblc things of this Worid
are made ) •, doe confift, ) whereupon he is become capable of the
fame ', being, he ftood upon the fame root.

9. Thus he is according to the body, and alfo according ro ' c
fpirit, become a Child of this created World, which ruleth, aftcth,
and leadeth him -, and alfo givtth him his meat, and drink, and hath
conceived in him the corruptibility, and f*rf*J*ff*t and hath gotten
aBefthllbody, which moft again Corrupt iMis Mother.

10. For he fhould not have the Monftrous form, theconfklJat:-
on of the great World fhou'dnot domineer over him-, but he had
his owne CottfeQation in himfelfe, which did affimuLire witli the hili
Heaven of the Second Principle of the Divine Being-, that is, wicii
the riftng and biith of the Divine Nature.

11. Now man is not fo farre broken and decayed, as it nei]
not any more the firft man, whom God created -, onely he Kr.h gr.t
ten the monftrous forme, which is corrup-ibU, and hath, its bes'n-
nina onely and meerry from the moft outward and third Prfhclplc,

A a and

I?8 The five and twentieth Eptfttc.

and hath awakned and opened m him the Gate of the firft Principle
( being the fevere, earneft Source ) which however burneth in the
great created World, and is wholly enkindled in the damned.

1 2. But the right man, which God created •, which onely is the
true right man, is yet hidden in this Corrupt man , and if he denyeth

f himfelfe in hi* beafliall forme, and liveth not according to the aft-
ing, driving, and will of the fame , but furrenders himfelfe to Godirith
his whole minde, thoughts, and fenjes •, then this man liveth in God, and
God worketh in him the will and the deed, for all is in God.

13. The right holy and heavenly man, which is hidden in the
monftrous, is as well in Heaven as God •, and the Heaven is in him,
and the heart, or light of God is begoccen and borne in him ', that is,
God in him, and he in God j God is nearer to him, then the Be-
ftitll body.

14. The Bed-all body is nothisowne native Countrey, where
he is ar home ; buc he is therewith without Paradife -, but the right
man regenerate and borne anew in Chrift , is not in this World ,
but 7/2 the Paradife of God i and albeit he is in the body , yet he is
in God.

i$. And though the Bcftiall body dyeth , yet nothing is done to
the new man, but it then commcth forth right out of the contrary
Will aad Torment houfe, into its native Countrey j there, need
nor any farre removing or diftance of place , whicher hee fuppo-
feth to goe, thac ic might be better wich hina > but God is manifeft
in him.

id. The foule of man is out of the tuft Principle of God, but in
that, it is no holy Being ; but in the Second Principle it is manifeft
in God, and if a Divine Creature •, for even there the Divine light is
borne', therefore if the Divine light be not borne (^begotten or
brought forth HI ir [ Vi^. the Soule J then God is not in it, but
it livetfa in the moft orir inall, earneft Source , vrhere there is an ,&•
cernall contrariety Q enmity, or contrary will ^\ in it feife.

17. But if the li&htb* borne, then there is joy, .love, and plea-
fant delight in the C'eature, and the new Man, which is the Soule,
is in God i How fhnuld not there be knowledge where God is in the
Creature -

1 8. Nowitlyethnotin thewilfing, running, and toiling of the
Creature, to know the depths of the deity, forthcfoule knoweth
not the divine Centre, how the divine efience is generated } but ic
depends on Gods will, how he will manifeft it.

19- Now then, if God doth .manifeft himfelfe in the foul j what

hath

fat And twentieth Epift/e.

hath the (bole done towards it ? nothing? it hath onely thr Longing
or travelling to the birth -, and looketh to God, in whom it livc'h ;
whence the divine light commeth apparent, anJ mining in it .- and
the firft fierce [ earneft ] Principle, whence mobility doth origi
nally arife is changed into Triumphing joy.

20. Therefore it Is a very unjuft thing, that the WorM <!oth fo
rage, and rave » foTyranize. reproach, conremne, and revile, ^hen
the gifts of God doe (hew thcmfelv.es differently in man, and all have
not one, and the fame knowledge

21. What can a man take unto himfelfej if ir be not borne in
him ? which notwithftanding Uandech not in mans clnife, as he de-
fires or likethofit, but as his Heaven is in him, fo likewifeis God
manifeft in him.

22. For God, is not a God of Dcftruftion in the birth, [ortlni-
verfalj Generation 3 but an illuminator, enkindier, and nounfher,
and each Creature hath ics owne Centre in it felfc, let it live eyther
in the holyoefle of God, or in the anger of God > Gad veil! however be
manifeft in aS Creatures.

23. If the World were not fo blind, it might know the wonder-
full Being of God in all Creatures, hut now that it doth fo rage and
rave, it doth it wholly againft it jelfand againft the haly Spirit ot God,
atjwhofe light, they (hall once be aftonijhed -, they fhall not hinder
the Sonne which the Travelling Mother briugcth forth in her old
Age, for this the Heaven declareth*

24. -God fhall enlighten him agj'mft all rhc raging and raving of
the Devill i and his light Q fplendnr or glory ] fhall reach from
the £4/J unto the Weft > I writcnotofmyfelfe, but lonely forefhew
that this is at hand, and (hall come.

2$. I would gladly have plcafurcd youatprefent with what L
promifed, wherein all that is herein touched and hinted at, might be
clcarlyexplained , and alfo what that good, a»d known *Do#or hatVv * Doflor Ba'-
defired touching [the Original!, Being, life, aud drift of man, and of |4pr
his foulei andalfo his Finall End', onely it is not yet finifhvjd. f^ty

Hf

a5. For the gifts which were once given mce of God are not
therefore quite dead and gone ; albeit they were hid by the Devill
and the World , yet now they oftentimes appearc and fhew them--
(elves ^ more deep, and more wtnderfuU-

27. And very fhortly (God willing,) you (hall receive fomc-
what thereof \ for there is an higher beginning made towards
it i efpccialJy of the THREE PRINCIPLES of the

A a 2 Divine

v

Tbt five And thirtieth Efifkl£

ivine Being , and fo forth of att fe **« -hkh *e ptomifcd to

Divine

B°k '

the Almighty*

worldly affaires and employ-

, 18.

Written in haftc.

J, B.

THE

Tbt fix **d ttfintiltb Epifl/e.

TH E

S'X AND TWENTI
ETH EPISTLE.

T O
."CHARLES of E N D E R N« _ ;

H E Love in the heart of God the Father,
, and the light of his power, in the life of
Jefus Chrift, be our refrefhmcntj and
helpe us to the new birth , that the true,
Image may appeare to Gods honour and
deeds of wonder j and caufe the faire
fprontof his Lilly to grow fans, in the
Paradificall Garden of Jefus Chrift.

2. Noble, Right Honourable Sir, my
humble and moft willing Service, with hearty wilhef fall tempo-
rail and eternall profperity, premifcd ••> I have received by the Nea
rer yt>ur Man, a meafttre of Corns, which you have fent unfou^ec,
and I thank you moft kindly j and I pray God Aimigr.ry tlefft you
in abundance for it.

3, Being Noble Sir» you are fo humble , and dee not looke upon,
and regard"--, rut the World doth ; andalfoyou doe not value the
fubtilty ;_or pertprndencyl of the high ', bur you feck and la' our
after that which the Lord of Heav.n buildeth ; albeit it appeare
foolifhneffe in this. W>-i Id •, but it fccmeth good in his fight to drive
onhisw.-rkein meane, low, plaine, and ChtUlikf people, that he
onely might be exalted', and no man might h... XT wherewithal! to
bo^ i and you hkewife ii»v furefy hope for the lam-: knowledge ;
which is more beauti full and rxiein nt then .ill poq.pe and richer
of the World \ (or all wrutfoeveris tcmpoiall doth leave andfor-
fakeMan, but the honour jhleGai land [«r Trophy] of Chrift doth
not forf'ke man in death ; but it brinseth him to the heavenly
tryurrphing Hoaft of Angels, into his right eternal! native Countrcy
f or home. ~]

4. Now feeing *e know, and exceedingly well underlund

are onely Pilgrims in this World, in a ftrangc lodging, iu verv great

danger,

I g I

The fix And twtMietb Epiflk*

danger, lying captive in a fore and hard prifon , and muft continu
ally feare, and expeft deach ••, therefore Noble Srr , you doe very
well, and deale more wifely then the prudent of the World, in that
you looke about youi and endeavour after your Eternal! native Coutr
trey, and not after the Pompe, Power, and Riches of this World, as
generally the high and great Ones doe.

5. I make no doubt, but that you herein fhall obtaine a very faire
Garland from the Virgin of the etcrnall wifedome of God -, which
if it come to pafie, will be of more value and acceptance with you,
then all temporall riches, and this whole World with all its Being
and Splendor •, of which Q Crowne or Trophy of Sophia ] if I had
no ettcftuall knowledge , / wouW not write ', for of the wife of this
World ( who onely out of fclfc pride without Gods fpirit doe arro
gate, and attribute all knowledge and underftanding to themfelves )
1 have not onely poore thankes, but alfo nothing elfe but derition,
and icorne ; at the which 1 doe rejoyce, the rather in chat I beare
reproach for the Name and knowledge-fake of God.

6. For if my knowledge had beene gotten in their Schwlct then
they would im brace and love their owne » but that it is from ano
ther Schoo!<r, therefore they know it not ', and moreover they de-
fpife it, as they h^ve done unto all the Prophets, Chrift and his At »•
files, this fhall not trouble or turne me afide i but as 1 have beg tin,
1 will depend on my God and Creatour, with the greater carneft-
nefle, and fixed refolution ; I will commit my lelfe unto him, let him
doe wich me what he pleafe.

7. I attribute no wifedome unto my felfe, moreover I rely not
Upon any purpofeor intention of realon \ for I fee moft plainly,
and finde it as cicare as the Sun, that God gucth clean another -w*y to
worke-

8* Therefore if we deal in a childlike manner ', and not in our
reafon ( but onely <*cpend on| him with true defire and right ear-
neftneffe \ and put all our confidence in him ) then we obtain fwner
the noble Virgin of his wifedorae ; then in our fhaip inventions,
and acute iea(onings , for when fhee con.cth fhee bringeth true
Wifedome, and Heavenly underftanding along with her and without
the fame I know nothing.

p. But feeing you have a great delight to read fuch Writings con
cerning the hightll being, (and as I hope it is Gods providence, )
therefore I will not withhold from you what the cheihft £cod hath
fut me in truft witbaff'-, but fhordy f will fend you fomething that is
more full ; for there is a very wonderfull and excellent Broke begun
concerning the life of man , which if the Lord pleafe t o continue his
hand over me, fhall clearely open what man is ? and what he hath to
doe, to obtain the cheifcft good.

lo. For

The fix And twentieth Epifllt. 1 8 j

lo. For it gocth very clearly through the three Principles ; and
fheweth the whole ground, fothat a man ( unlrffe he will willfully of
himfelfe be blind ) may knave Oodt and the Kingdmne of Heaven aUdalftt
bimfeffe ; likewife our lamentable fall,andalfo the reltaurarion in the
life of Jefus Chrift •, and it fhall efpeciaHj treat of the fair UUiest
which God will btftow upon the loft World ; which will be very plea-
fane to be read.

i r. And though I know not fufficiently the full and whole ground
what it fhallbe; yet I fee itina great depth', and I hope if God
grant fo much grace, not to give over, till it be finifhed i and alfo for
the future rmifhtne promifed writings which are now kept bacf^by the
Oppretfour ', as alfo f_ my Expofirion ] upon Mofcs i where the
great wonders of God fhall be clenrety manifeft to the light of the
Day i the which God will freely beftow and afford unto the lal't
World.

1 2. However at present all is in Babel, and there ftull a great rent
be made ", yet let none defpaire j for as God helped the Children of
Jfrael with Confolation in the Babilonicail Captivicy, and fcnt them \
Prophets; even fo fhall now alfo Lillies grow up in the midltof \
Thornes, and this is wonderful!.

13. Al fo none need thinke, that evennw the whole Dcftruftion
of the City Babel fhall come to palfci there fhall verily be an ex
ceeding great Jlent, fuch a one as men now doe not btleeve i for the
Antichrift is not whify reveahd, though verily in part.

14. Men fhall fuppofe that they have wholly routed him out, and
after fome forrow, great joy fhall follow, and rhey fhall make Laws
and Covenant, together with fevere, fharpe Articles of Religion-,
yet for the moft part , for the advancement of their Honour and
Might i and men fhall fuppofe that the holy fpirit of Heaven fpeak-
eth-, and now there is a gulden World j yet itftickerh full of Gods
Anger, and is ftill in Babel) and the true Efience of the rght life in
Chrift if notyet therein.

§15.' Aifo the Rider on the Pde Horfe fhall come afar, and
cut off may with the Sickle, yet in the aieane rime ihe Lilh fpf "ig-
eth in the wonders againft whkb the laft Antichi.J (hall raife Per-
fecHtm; even then commeth his End -, for the appear once tftheLnd
terrifieth him.

i<5. And then B<tf<?/ burneth up in the 7.ea!c a ' Anger of God,
and the fame is wonderful!, of wh>ch I have 'io * power rowr ire ^
more plaincly ; yet at that time my WNking! fliall btverj fm*<*- ~
able •, for there commeth a time from the LO RD winch is not '
from the Starry Heaven.

17. BlerTed is he that feekes'he Lord with full earncftnere , f(
hefhall not be found in the Hiftory, but in true affiance, and in the

right

Tke fix And twentieth Epift/e.

right refignation into the life , and into the Do&rine of Chrift :
Therein the My Ohfl fhall appeare with wonders, and powers, which
Babel at prcfcnt in her inventions j_ forged hypocrifiesl doth not
beleeve •, yet however it certainely eornmeth j and is already on foot,
yet bidden from the World.

1 8. I have font you by Mr. Fabian, the whole worke of the Se-
condBooke, but 1 know not whether you have received it, forfmce
that time by reafon of my Journey, I have not fpoken with Mr- Fa
bian -, if not, then you may demand it of him : And fo I commit
you to the meeke Love in the life tfjeft* Chrift the Sonne of
God.

Given in bafte : GoerlitS) Friday, be
fore the Advent , i 6 1 9*

The Name tftbc LORD is a Strong

Tower , the Righteotu fyt unto it,

avd is exalted.

THE

W« f«ven tad ttnntitth Efijiltl
THE

SEVEN AND TWEN

TIETH EPISTLE.

T O

*CHARLES of ENDERN.

OBL E, Right Honourable Sir , my
humble, ready, and willing Service ,
with all Cordiall wifhesof Gods love
and grace, to your new creature, in
the New man, in the the body of Je-
fut Chrift •-, as alfo all temporall pro-
fperity and blefling for the earthly bo
dy, premifed.

2. I have confidered your Noble
heart, andrcjndc, which is enkindled
and enflamed not onely towards God,

but likewife towards his Children, in love j which hath exceeding
ly rejoyced me in Chrift ; and I muft in afpeciall manner confidcr
of the tree earneftneflc and zeale, which 1 know and acknowledge ;
for you have endeavoured much about my few Writings of the firfl
part, and not regarded the murthering [ or confounding cryes ] of
the Oppreflbur, but fought after it your felfe to read it , and to r »; * it
out with your ownc hand.

3. Which give mec perfwafion , that God hath opened a little
gate [of his wifedome J unto you, which was faft (hut ro theOp-
preffor ; being he fought for it in Ar^and Pride ; therefore it was
concealed to him -, for he was offended at the hand of the Writer,
and did not mindewhat is written in theholi Scripture ••, M\-p"wcr if
mighty in the weak? '•> and how Chrift chunked his father, that he h-d hid
it from the prudent und wife , and revealed it unn Bates ; And fayd
further, Tea father ! Fcrfoit hath pkafed thee.

4. Alfo I ara verily perfwadcd and convinced in my fp'rlr, that
you have nat done it out of any Curioftty, hut as it becommcth the
Children of God, which feek? the preciow Pearle , and are dcfirous

B b of

g j

The fevendnd twentieth Epjfttt.

of it j which if it be found, is the moft precious Jewell, which man
loveth fane beyond his earthly life, for it is greater then the World,
and more faire, beautiful!, and excellent, then the Sun} it rejoy-
ceth Man in tribulation, and begets him out of darknefie to the
li^hc, it 'giveth hire a certaint fpiric of hope in God » and leadeth
him upon the right path, and g<~eth along with him mo death , and
bfiiigs him forth to life out of death -•> it queUeth ihe anguifh of Hell,
and it is every where his light -, it is God* friend jn hre love ', it af-
fordech him Reafsn and Discretion to governe his earthly body '•> it Jea-
deth him from the falfe and cvill way ', and whofcever doth obtaine,
and ketp it, him it Crowneth with its Garland.

$. Therefore) noble Sir, I have no other caufe to write untoyou>
but from a dejire ofttnieighued love -towards the Children of God ;
that I might but refrefh, and recreate' my felfe, with them ; I doe it
not for temporall goods or gifts ( albeit you have tendied your kind
aod loving favours to me ( thojgh a flranger ) in a curreous and
friendly manner ) but for the hope of Jfrael, that I may highly re-
joyce with the Children of God, in the life to come j and my labour
which here 1 undergoe in love towards them ; fhall then be well re-
xompenfed '- when I fhall fo ic Joyce with my Brethren , and every
ones wor^. fhall follow him.

6. Therefore I am in right earneft, being that a Sparkle of the
pretious Pearl is given to me, and Chrift faithfully warneth us not to
put it under the table, or to bury it in the Earth j and thereupon roe
ought not fo much to feare man, that can kill the body snefy and then is able
to doe no more, buiwe ought to feare him that candeftroy body andfoulej
and caft them into Hell.

7. And though in my time I fhall receive but little thankes from
fome, who love their Belly more then the Kingdome of Heaven, yet
my Writings have their gifts, and ftand for their time; for they
have a very precious worthy earneft Birth and defcenf, and when
I confider my felfe in my poor, low, unlearned, andjrm^/eperfon, I
doe then wonder more then my very adverfary.

8. But feeing I know Experimentally in power, and light, that it is
a meer gift of God, who a!fo giveth me a driving will thereuntp, that
1 muft write what I kpow and fee •, therefore I will obey God rather
then man', leaft my Office ar.d Stewardfhip be taken away from me
agaice, and given unto anoiher j \vhich would EiernAlly grieve
me..

9. But feeing Sir, that you luve obtained a longing and delight to
read the fame , and that ( as I verily hope ) frorn^ the providence
and appointment of God, therefore I fhall not concede \t f torn you,
feeing that God the moft High hath called you , through his won-

Counfell, to publifh the jirft Worke ; when I thought the

Oppreflbr

U-'

Tbi.feven *** t*e»tietb.-r^9

Owrcffourhtddewundif, buc even then it fprune forth
Twig, wholly unknowne to —

, .

We1;1' /CC * dec}u**n the Prcfcn<* of God , and teftifie ic before
jus judgement f where .11 things (hill appeare, and every one flS!
give an account of his doings) that I n,y felfe £*!* what
dr-vL' °rhOWIC 8°echwithrac> f»ve onely that I ha" a

12. Alfo I know not what I (hall write, for when I write the
aim do* DiVate the farne to n;e in great' wonderful knc^l, fo
that I o,ren wn/iot t«?0 whether I ( as to my Spirit ) am in this World

^.?^\™1^ ***«*»>& WW*', and thcrdn furc'nd
certaine knowledge is imparted to n e-

»?. And rhe more I fceke the more I finde, andalwayes deeper
that I many times account my finfull perfon too weake, and unwor
thy to fet uponfuch high Myfteries, where then the fpirit fets up
ray Banner, and fay th, Arife ! thn fiatt live therein Eternally, and be
Crowned therewnh -, Why an thou amazed .•?

14- Therefore Noble Sir, I give you to underftand in few words,
the ground, and caufe, Ix>th of rhe will and Search of my Writings,
it you have a minde to reade any thing therein, I leave it to your

hoyce -, I fend you now what was made formerly, when I was with
you -, namely, from the beginning of the two and twentieth Chap
ter to the End, where in very deed, the noble Corall Is opened,
and my minde toeweth me that you fhall take likement and delight
therein i and herein alfo you fhall obtaine a little Pearfe, if your
minde be approved and directed to God.

15. The relt ( which are about fome thirty Sheets ) our known and
good friend hath them, he fhall give them to you-, there are very
high, and deepe things contained in the fame v and arc very wor
thy of Prefervation ; you fhall likewife have them , if you pleafe
to read them.

1 5. And albeit I fet my felfe to keepe the fame fomewhat ftill and
lecret, yet it is manifeft, for I hear that haughty People doc defire it ;
by whom the Enemy ( being a deftroyer ) might make it away i
for I know well what manner of Enemy the Devitl is that doth gain-
fay and oppofe me i therefore I entreat you to deal wifely and care
fully, I fhall fpedily ( if need require ) call for it.

Bb 2 17. And

Tbefwtn and tytntttik Epifltc*

17, And fhortly, if God permit, more, *nd deeper things fhall be
made upon Mofes,and the Prophets j and then{at lift upon the whole
free of the life, in the Being of aU Beings -? fhewing how all things be
gin and end, and to what being, each thing appeared! and cometh to
light, in this World.

i?. That I hope the fair and excellent lilly promifed ofGod,
(hall fpring forth in the Corall in his owne spirit in the Children of
Gods love in Chrifl \ for we finde a very pretious pearl yet Bringing,
not now knowne to me in the body, but blooming in the mindc j.
and fo I ccmmend you to the pleafant love of Gbd.

THE

Tht tight »nH ttventitth Efijllt,

THE

EIGHT AND TWEN
TIETH EPISTLE;

- . • V , . -

f •..•;,*•• •'•";•"• T O ; : ,..'.:;•

*CHARLES of ENDERN.

189

7bt Light* Salvation , <MU/ Ettrntll power 5
flowing from the heart of Jefus Chrift,

ef refitment.

O E L E, fight Honourable Sir, all Cordial!
wifhes of Divine Salvation, and therein
all profpcrity premifed j I annot omit
to falute you with this fhort Epift.'e, fee
ing your Currcousand Generous hearr,
hath btftoweda Mcafure of Come upon
me, which I gladly received, and doe rc-
turne exceeding many thankes for it , and
1 ftul pny God the Creator and Preferrer
of all things, in whofe power all things are, to blefle you in abun
dance for it.

2. And though I have mi deferred it at your hands, and am hue
a Stranger to you, therefore I acknowledge your kindc hearc herein
towards the Children of God •, but becaufc you are fo vei y humble,
and that for Gods and his Kingdomes fake ; and out of yourhigh-
n«ffe of this World, doe caft your fclfe, with your favour and love
into the plan* humility of Gods Children •, thereupon I doc ac
knowledge it to be the ff arc of God; and a defire afrer the Com
munion with the Children of God, in which [Communion and
Fellowfhip] we are in Ch'ifli all one body in God, in many mem
bers and Creatures.

•0/1*71

At

*0r,

upon the
heart.

Tbe eight a»d twentieth Epijlle,

3. At which we fhonld not oncly highly rt Joyce , but rtf gne our
fclves up to him, in one love^tbf t hifr»f>ower may be cffcftua!] and
abound in us , and Ivs Kinj^oine n Jy be begotten and brought

forth in us, and trur v c n 'ulu be made n.utuall partakers of his be-

* f ' ,

inglyrpnc-kuCAvk.igc-.
•*Jr J vJl

4. And it is npt one'yj'/ji/i/; manifeft to us in the holy Scripture
...lit alfo in thejiglu of'nuure, rhat if a man doth good unto another,
'efpeci ally if it proceed from a kind Chautable good will, heart and
inclination ', that his heart fpirU and mi ode that hath received the
good, isagain inclined in favfcj)r ar|d Jove towards his propitious
?nenc£and wifheth all bleiTn? and good unto him ; and in rhat he
,*prefenrs h's owne, wants, and condition before Gcd, Jielikewife
•'Ibrjr^siri his will, nriirie and love, before and. into God, his faithfull
friends condition ; which in the power of God, doth * afford unto
the kind heart, rich and aboundant bleifing, nor onely for the earth
ly life, but heiebyiikewiftYapatlu and way is made into the King-
dome of God, fo that if he turnes himfelfe to God -, and defires his
love and-£race •-, thtrri h* friends /ore, which before hath brought him
intoGoci, doth helpe-Bim toprefie md force his way to God-, and
enable him to wreftie with the Turbo., with the corrupt Infeftion
[_ or poyfonfull dtfirc, ] in which, the Devill holds us captive j and
fo aflifts him to deftroy "the limit, or receptacle of the Anger j which
for my part 1 am not onely obliged, but likewife wholly defirous and
willing to doe.

$ . Now beraufe God* hath given to me out of his kinde grace, a
deepeand high knowledge of his will and being-, therefore I am
ready and willing tofeivc \ou both with my Prayers for you towards
God, and alfo with what I fhall fet downe in writing, fo far as you
may acknowledge, that it is from God ( a? I am verily perfwaded,)
and that you have a fyncere defire to read it •, I fhall riot concealeit
from you ; and alfo be forward to have mutuall and perfonall dif«
courfe with you.

<5. And if you fhould therein rindea mifunderftanding, I would
fufficiently chare it and inform you about it, or if any thing fhould
feem too difficult to be underftood, I would willingly bring it into a
more easy underftanding ', or if you are pleafed to put any thing thac
is higher or more profound to the quefiion I hope to God ( unto
whofe will I commit all things, ) that it will be granted me to manifeft
n, and I fhall indeavcur carefully in all wayes,wich Prayers unto
God, that I may again fhew rhy felfe in acceptable fervicesoflove to
ward? you; which I'hope in God that he will not deny me of it, as
icy heart is wholly given up thereunto •, and doth indeavour that it

may

Thi tight And twtntitth Epiftle.

may make a true labourer in the Vineyard of God, and may be raani- ** *
feft in God, and become a fruit in the Kingdom* of God

'. As emytree laboureth to impart ks fap unto its branches
and ™,gs, that ac laft it might be^nowne by the fruit th SSS
on us branches i wh.ch l.Kcw.fc we are all bound, and obi 3
dec j and I am very dcfirous of ir, fcc.

fttne And twentieth

* Carol
Endem.

THE

NINE AND TWEN
TIETH EPISTLE.

* TO

CHARLES of ENDERN.'

I,

Texts.

I G H T Honourable , and beloved in
Chrift j I wiih unto you the rich and
efteftuall blefiing of God, in his pow
er, that the Pearls ground in the life
of Jefw CbrJji may be manifeft in the
Divine fhining light, in your owne
light of life in you •, and that it may
bring forth abundance of fruit to Di
vine Contemplation, and Eternall
joy.

2. Like as I have alwayes knowne you to be a Wel-vrijher to the
Study of wifedome •, and my whole deftre is at prefcnt ( that for
an exprefle of thankful nefie for my many received conrtefies, and fa
vours ) I might be able ro impart to you that which the rooft High
hath in a fhort time given me out of his wel-fpring of Grace.

5. And albeit I have no ability to doe it at my pleafure, yet my
minde is fo wholly enkindled in its Centre, that I would very hear
tily, and readily impart it to my bretheren in Chrrft ; and I con
tinually entreat the Lord that he would be pleafed to epen the hearts of
men that they might underftand the fame ••, and that it may come in
them to a right quick \_ efientiall ] and living [] efteft 3 and oper
ation.

4. And from a fyncere intention I would not conceale from you,
that I (fince the newYeare) upon the defire of fome learned men
andperfons of quality have written a. treatife of Elefljon ot of Gods will
concerning manj and fo exprelitd and inlarged it cut of fucha
ground [or deep foundation 1 that all Mjfteries both of the out
ward, vifible, Elen entail •, and then alfo of the hidden fpirituall
World may be ihereindifcerned; and thereunto I have in an efpeciall
maniier afleadged the f Payings of the holy fcripturc, which fpeake

of

Tbt uint *nd tvtxtieth Epiflg. j - ~

of Gods will to harden, and then of his un-willingnefle to harden, and
fo tuned or harmonized than together, that the ri$i underftand-
ing and meaning of the fame may be [ten.

5. And it is fo proved and dcmonftrated, that I hope in God that
it (hall give furtherance and occafion to take away that ftrife and
controverfy in the Churches i which is known and manifeft, that the
time is nigh and at hand •, that the contentions about Religion (hall
enter into the Temperature, but with great ruination of the falfc King-
dome in-Bd^/, that hath fet up it felfe in Chrifts ftead, together \
vrith ether great alterations ', concerning which, although men now will
hardly belccve me, yet iua (hort time fhall redly appeare, and fhew
themfelves > and this beloved Sir, I would not, for your further con-
fidcration and chriltian meditatiooi omic to hint unco you (ye.

«; •

*V>

.1

, fii •«•/

— "• •

C c

^Crtm^H

Tfcl thirtieth Efiflc.

THIRTIETHEEPISTLE.

-

'

i JLiAtftA^ Y very Chriftiaa Broker wd Friend,
all Cordiail wifhes of Divine Love,and
further illumination, with true perfc-
vering , conftancy, and patience, pa
tiently to endure tht Croffi of Chrift t
premifed.

2. God in the very beginning of your
knowledge hath Sealed you with the
mark, of Chijft un'o a further confir
mation •, and hath Crowned ytu to be a
Champion, that you fliould worke as a
true owner in his Service.

3. And I exhort you as a Chriftian, that you would with Prayer
and fupplicatiou commit the caufe to God in patiencc,and ftand qni-
etly under the Ciofic of Clirift ; and be diligent in your TaUnt cn-
tr ufted to you » you (hall fee great wonders, and your TaUnt will be
more and more pleafant and beloved, for fo Chrift hath :lfo taught
us, that we fhould forfakf all for his Name fake ; and cleave onely
unto him -, for he rcquiieth a pure, reftgned joule; in that he will
dwell.

4. You, have no caufe to be apaazed, or terrifyed> God knoweth
weijvJfor^hatufehe employ&hL^bu i commit yourfelfe onely to
him in Patience, and ftrivo againft reafon which gainfayeth and con-
tradiftsv and fo you will dye unto the World and Ifoe unto Chrift ', and
then you will excercife your warfare aright for his loves fake", and
therefrom gain the Noble Crowne of eternall life, where we (hall re-
Joyce and injoy one another eternally.

5. God hath planted him a Rufc Garden in your young heart -.,
take heed that the Devill fow not thornes and thrftles therein, there
win foon come anocher time, that your Rofe-bud fhall bring forth its
fruit* j ftrive not to be in Office, but ftand fti 11 unto the mofthigh,
to what he will have you •, let the fmoak of the Devill paffe away ;
rejoyce rather at this reprwh in the mark of Chrift, fac,

THE

7*1 tut tnd tbirtittb Efifllt, if «

THE

ONE AND THIR

TIETH EPISTLE.

- —

Ottr Salvatiw [if] in the life of Jeftu
Cbrijl.

E A R E Sir, tnd Chriftian Brother j all
fanhfull Cc idiall and fyncerc dcfires of
my fpiric, of true Divine light, power,
and knowledge, with intimate joy in
the Divine contemplation, and L'"3
our Eteruall fraternity in the life of
Chrift.

a. I have received yoar Letter
which you Tent, and I rejoyce in the
Lord my Gjjd, who doth fo richly and

abundantly imputA// grace untow; •, and fo open our hearts, thac
we, in the conjecture of our Gifts, defireto Search into his wifc-
dome,and wonders.

?. And your tendred friend/hip is very pleafing, and acceptable
to me', and according as this letter doth import, I acknowledge
yoo, for a fpringing, and Tery deiirous branch cn: the Vine Chrift , and
alfo for nay member and fellow- twig on this * Ct/mll; andlwifh +
in the power of my knowledge, that it may be a true, conftant, and „ ,
immovable earneftneflej as I make no doubr, but the precious
Coralline brmcbaf the ne» binbu begotten in yon, cue of Chrift*
fpirhaod wifiiome.

4. Thereupon I alfo would faine, with all my heart impart my
little fap* ftrength, and influence, out of Gods gifts, unto my fcl-
lov branches and twigs, and helpe to quicken and refrcfh them in
my weake power, and alfo receive enjoyment of their gifts-, as we
are obliged and bound mutually to doe for each other, both from
the command of God, and alfo in the tight of Nuure, unto which I
vnrn <tx tfpecittll tMwtr 4rfofn innrj gifts ; and for which'fcke I have
fpent much time and paints, yet in great defve, longing, and de
light j and it hwthbccn continually my earneft hope, and the very

C c a drif:

7* f

ree°*

it* Tht one and thirtieth Epiftk.

drift, and ayme of my dtfirc to ferve my Brethren in the Lord, in
tfce Vineyard ofChrift.

$. And ihoUg»-> 1 am a fi-nple man , and un- expert and tin-expe
rienced in Schohjiici^ Learning and Arcs •, neither have I ever been
t;ayi)tdupt,ocxcrci!e n y fcitc, in theworlfcsof high mafters, and
to cofflpTchrnd-' great Wyften«in ray Reafon , but in my outward
occ'jpatiou I have r.e.en a Tr&iefitun, uherejn 1 have ho.-eftly rnain-
u» cd i y 'tl'cal,.^ {ne i .vet iry in4«d occupation and exercrfe
hath with very t*\\ en ftrong dtfi e entred ii»to the mortification of my
fmfull nun, mhenccd nom the cc rupr Adam , how 1 might dye to
,u:y klithuod, a»:rt fe'fe-will in the death of Chrift, and arife in his
v • r to a new fpii it, atid will of Divine renovation of mindc and un-
' dti landing.

* PrefwnedS 6 Tht euj-on I once fofttonely and fixedly * refolved rather to
forgot ray CdrU ily lifr, then to dtfiftfrom thi* Purpofe , and Combate;
and v.|ut 1 have fuffe red therein , and Therefore, the Lord knowes,
who ro led me through his judgement of my finnes ••> but afrcr-
ward* C o^ntd me with the fairtft tryumph»ng afpeft of his Divine
K'ngdome of 'joy -, which ro ex^rtlTe, I have no Pen fufficknt, but
doe willingly beteeme, and heartily wifh it td,the ReaJrr of thit E-
pijile,*nd to all the Children of God.

7. And from this Tryumphing light Qor joyful] convincing il
lumination of God ] that turn been given to me, jMAhrl hitherto
have wrirten for many yearej^ for 1 obtained therein fo much grace
as to ^ce anc* know try mne Bookf which I my fcife am, Vi%> rile I-
mage of God*, and moreovci to behold and really t^ contemplate
the Centre of all Beings ; and to underftand the Formed Word of
God ; alfo to underftand the original! and meaning of the com*
pafted> framed or formed Senfatl tongue of all properties •, and like-
wife the mental), unformed, holy ton£u?, wherein 1 have written ma
ny high Books which in part will be unapprehensive to Rca(on,wich-
out Gods light'

8. Albeit I, as an earthly weake inftrument, according to the
external! man, could very hardly at firft C being an un*exercifed
unlearned man) comprehend and bring thH high work? to the
underftanding [ or fitly exprelTc ic for the understanding j as is to
be feen in the Aurora, which is the tfrft part of my Writings } a!fo
I intended not to make it knovrne unto any man i but 1 wrote it
for my memoriall of the very wonderfull knowledge-contemplation,
•nd feeling illumination ; and though the fpirtt fignifled 10 what
end it fhould be i yet Reafon, Vi^. the external! man, conhlnot com*
prehend ir, but it faw its onworrrnneife, and lowlinefle \ and I kept
thefe Writings ( V\*j the Aurora } by. me, till at laft I fpoke of it
unto one, by whole meanes it came before the Learned, whopre-

fcntly

7kt Me arut tbirtittk Epjflk.

fcntry ftudyed and indeavoured, that it might be takfn ftm m \
where then Satan thought to make • Bjm-Jbt of it, and thereby to
fcandalizeand caft an Odium upon my\p«f£n j wherefore I have
fuffered much for Chrifi my Lord his fake, that fo 1 might follow him
aright in his procclle.

p. But as k hapned to the Devill «bout Chrift -, foalfoit hapned
to him about my Writing •, for he that dcfircd, and intended to per-
fecute them, he pttblifhed them, and brought me into a greater ftronger
and more ferious exercifc , whereby I was more excrcifed in lodge
ment > and ftood the ftronger in oppofing the Devill and his vio
lent aflaultj in the Serpentine Ens of the Earthly Adam •, and did
more and more dtfclofeand breake open the Gates of the deep •, [ or
hidden depths of Eternity ] and am come unto the cleare light j in-
fomuch that my Writings are both far and near read with delight,
and copyed out'by many very Learned Doftors, and other perfons both
of hi'gh noble and of low dcfcent,and that wholly without my incite
ment, or running •, through Gods providence.

10. 1 would have very willingly imparted fom of them now unto yon, \
but I have them not at hand, and cannot get them fo foone at pre- \
fent •, and it is true, that forue Treatifc» arc written •, fo that 1 hope
many an hungry foule fhall be refrefhed, for the latter writing, are
much clearer, and better to be * anderftood then thefirft , of which * /„ a better ~v
you have told me *, but if you would but take fo much paines. as you undtrjr aiding.
mention, and come to me your felfe i and in the feare of God con-
verfe with me in Divine wifdome ', 1 fhall be glad, and you may take
your opportunity with rr.e as you p!eafe *, for 1 arn continually tx-
erciled in writing, and therefore J have laid afide my Trad? ro ferve
God and mybrother in this Calling, and to receive my reward in Hea
ven •, alheir 1 fhall incur difp/eafure and an ungratefull O ium ac the
bauds of £<&/and ttxAnticbnft.

H 1 leturne many thankes for Mr Nageh faiutation '•. and other
Chriftian fellow-niembers who are in the -j- Pilgrimage of Chrift,a» I ^ /„ fa ;m;,4-
am informed -, and when your occafions give leave, falutc them from , ;on 9fcbrijt.
me againe moft kindly j Mr. Elias Teikrnan is not come yet unto me,
neither doe 1 know where he is •, Mr Ba/thafar Walter harh often
made mention of him in love •, but I know him nor, favc onely in the
fpirit i for I have onery heard of him by others.

la. Concerning my condition I certify you upon your defire,
that I am ( bleffc-d be God ) very well at prefent •, but I fee in the
Spirit a great Perfection and Alteration approaching up* the Cottntrey and
People •, which is very nigh at fcwJ, as is mcnrione i a-iH fotetold in my
Wr itings j and it is high time to goe out and jtye from Babel v therefore
1 catnot fpeake ot any Reft or fettlcm«nti *oney all will be full of * Note.
mifery, Robbings, Murtnerings, and unheard of Dcvillilrmcllc in

Chriftcn-

Tht one And thirtieth EpijHe.

Cht iftcndome •, that ontragious practices of tbt Cejackf breaking
through Sileftt among our neighbouring Countries, is very likely
knownc unto you \ which is a certain type and fyntptm of the anger
to come upon thefe Countries i and I commend you and all Chrifti-
an members unto the meek lovcct JefwChrift, and na| fcltc to
their, and your love and favour.

Dttedtbe lo.of Dtcemter,

1*22.

BJ

J

THE

Tfcf r »* * *f *6 irf * > *6 £;#*.

THE

TWO AND THIRTt

ETH EPISTLE.

Our Salvation conjiftetb i» tht
writing Love of Jefus Chrift
within Us.

Y very loving.and Cfwiftian Friend •, I wifh
you the higheft Peace with the hearty
Love of a fellow- member of Chrift work
ing in the defire, that the true Sunnc of
the tffeftuall lovejof Jcfus Chrift may
continually arife and fhme in your Spirit,
Souk, and Body.

2. Your Letter dated the 24. of Janu
ary, 1 received 14. dayes after Ealter i

rcjoycing.to fee in it , that you are a thirfty, fervent, and defircu*,
Searcbtf, and Lover of the true ground Q of the knowledge of Di
vine Myfteries ] which I perceive you have fought, and fearched for
with diligence.

3. But that my writings ate come to your hands and please you,
is certainly caufed by the appointment of God ; who bnngcth lover*
to [_ that which they love, J and often ufahjlr tinge means whereby
fie fatilfyeth the dtfire of them that /<nx? a th'mg j and feedeth them
with his g'/rs, [and graces] and putteth an * Em of the true fire *Qr
into their love that it may burne arigh^ and you may rtft aflured that
tfvnu continue your conftaacy in love to truth, that it will open re •
i>e<de and manifcfr, icfelfc to you in its Ojmeing love ', and nuke it . : .. i. i •'
fdfc certainly kpowne > bur the fearcling of it muft be begun aright -,
for we attain not the true ground of Divine knowjcd^c by the frurpe
fearching, and fptcuUtion of our reason frohi witliouc ', but the
feaVching inuft begin 'fromvchbtn in rhe h;inre ^Frhe foule, forrea- ,
son penetratcth no further then it* owne | yljT/nwofthe outward It Or» Ccnftd-
Viferldj from whence reafnn hath its OMgWI. lUthn.

Je fcarchcth iu o*»c Sjvm, i'^. ^^m-

aoo The two And thirtieth Epiftb.

ward fplrituall World from whence this vifibte WofJd hath its rife
efflux* aadprodufttOQ, aud wherein its ground (_and foundation}
ftandeth.

5. But if the foule would fcarch its own Aftrwn [ot Spiritual! con*
* M)fterium JreiUlm'] Vi^. ihc * gra^d Myftery £ or thfc eternal divine narurejit
Magnum. nsuft fint wholly yeild up all ics power, and'its will to' the divine love

and grace -, and become as a child, and rurne it felfc to its Centre ;
by repentance, and defire to dee nothing but that oncly vrhich the fpi-
i ic ot God is pleafed to fcjrch by ir, [_ or employ it about* ]

6. And when it hath thut yeeldcd, and refigned up it felfe, feek«
ing nothing but Cod, and its owne Salvation » and alib how it may
fci ve, and love its neighbour j and doth then rindc in ir felfe a defire
to have Divine, and alfonaturall knowledge; it may allure it felfc,
that it is then drawn [_ and inclined j to it by (rod, and then
it may well fcarch and rinde the deepe ground that is mentioned in
my Writing*.

7. For thefpiritofGod fearchethby that foule i andbfingeth
hat length into the depths of the deity t& Saint Paul faith, the Spirit
fearcheth all things, yeA the deep things of God.

8. Loving Sir, it is a fimple childlike way that leadeth to the high-
eft wifedome, the World knowes it not j you need not feck for wife-
dome in remote places or Travaile into ftrange Countries for it ', fhc.
ftanduh at the doore of your foule and knockerh v and if fhec fhal
but finde an empty refigned free place in the foule, fhec will there
reveal her felfc indeed j and rejoyce therein moic then the Sun in
the Elements ••> if the foule yeeld it felfe up to wifedome for a full
polfrffion ; then fhee penetrates it with her flaming fire of love and
unlocketh all Myfleries to the foule.

9- Sir you may perhaps wonder, how a plain lay-man could come
to underftand fuch high Myfteries , having never read them, nor
heard them from any man j but loving Sir I tell you, that which
you have feen in my Writings, is but aglimps of the Myfteries, for a
man cannot write them ; if God fhould account you worthy to have
the light enkindled in your foul, you would fee, taft, fmel, feel, and
heart, unfpeakable words of God, concerning this knowledge ', and
there is the true TberfofhicaJl School ofPentecofl where the foule is
t From, or fy. taught t of God.

10. After this there is no more any need of feapching, and painful
coiling [about it j for all gates ftand open* a very fimple nean

/ man may actainc it, if he hinders not himfelfe by his owne willing
fj Imaginations J and running j foritlyeth in min before bani, nd
needeth onely to be awakened [_ ftirred up or quickned 3 bj tht fai
nt of God

11. In my Taknt t or Writings ] ( as in my fimplicity I was a-

bk

Tht tvo and thirtieth Epiftle. a o i

We to defcribe ic ) you fliaU eafily finde thcwiiy ro ir -, efpec'ally in
this annexed * Booke, which alfo is of mjJulent ; an-i hue few * Tb/K ;/, The
Weekes agoe was publifhed in print, which Sir Lprefcqc coyouui Book^entitnlcd
lovej as to my CUriftian fcl low- member, and exhort you reread ic The way rO
over oft nfcrks vercucis, the more the better liked, [ or ;he lon^- Chrift ; ctn-
er the becccr beloved 3 'n this Booke you will fee a true fhore wining* Tret-
ground, afid ic is a fure ground \ for the Author in (his practice hath ttfe tf Repen-
found it fo by experience. tance, Rcfig-

12. But for the ground of the high Nxurafl Myfter'wy which j<?a and nation, or
M. Wdter^z. M. Leonbart Elvern dtfire a further,fe clearer explanation Stlfe-denjtll,
ofjbe pleafed to enquire of M.Walter for itjfur I have fenc to you and and ^c
himan exp 'amttion and other new., Wtififg*? -if yo1.* Hr^l like them ration,
you may caufe them ro be copye*d out , you will rindfe very great v
knowledge in them, I would that all of you might truely underftand \
it, 1 would faine have made it more plain ; but in rcfpeft of the great
depth; and alfo in regard of the unworthy, it may not be done-,
Chrifl faith Math 7- 7- Seek*ndyon fall finde \ kpock^and itjballhe open
ed Htitoyou, none can give it unto another Every one muff^et it himjelfe
of God; one may well give a manuduftion, or d/re#?on to another,
but he cannot give him the underftanding of it. y*.

13. Yet know that A Lilly bloflbmetb untoyou ^tfNonbern Countries;
ifyoudeftroy it not with the fcdarian contention of the learned-,
then it will become a great Tree among you j bat if you (hall rather
choofe to contend, then to know the true God, then the ray [or
beam of light] pafiethby, and bhtetb onelyfome; and then after
ward you fhall be forced to draw water for the thiift of your foules,
among ftrange Nations.

14. If you will take it rightly into confederation, then my Wri
tings fhall give you great furtherance and direflion thereto i and the
Signdte-flar above your pole fhall help you, for its time is come about
[ or borne. 3

i$. I will freely give you what the Lord hath given me.onely have
a care, and employ it aright-, it will be awitncfle for you, againft
the mocker ', let no man looke upon my perfon ; it is a meer gift of
God, beftowed, not onely for my fake, but alfo for your fake, and a//
thsfe that Jbdl get to read them.

1 6. Let no man gaze any longer after the Time ; it is already
borne f begun or come about J whom it lighteth upon, him it hit-
teth •, whofoever waketh, he fceth it -, and he that fleepeth feeth it
not ; the time is appeared, and will foone appeare ; he that watch*
eth feeth it ; many have already felt it •, but there muft fit ft a great
tribulation pane over, before it be wholy manifeft -, the caufcis,
the contention of the Learned; who tread the CupofChrift under
foot, and contend about a Child that never was worfc fince men

D d were,

Tb* t»o 4tut thirtieth Epiflfa

were, this fhill be numifeft -, therefore let no honcft man defile
himfclfc with fuch contention j there is a fire from the Lord in it, who
will confnme its and t\\mfc\fe reveal the truth.

17. You fhall receive of Mr Walter what he hath befides, efpeciil-
ly a [table with <m Expojhion of it -, therein the whole ground of all My
fierier is plainely layd dovme and fo I commend yog Sir to the lover

, tbt lo. &c.

THE

Tbt three and thirtieth Eptfle.

- THE

THREE AND THIR
TIETH EPISTLE.

Of the Perfecution againft

B Y

i f

Primate, or Superintendent of
GERLITZ.

Our Salvatiw and Peace in tbt life of
Jefus Chrift.

Mr. <JHarcnt

UCH refpefted, and beloved Sir-, all
cordiall wifhes of the ftedfaft work
ing Love of our Lord Jefus Chrift in
SotJe, Spirit , and Bodfy, premifed .• I
have received both your Letters, and
have obferved your Chriftian heart,
fyncerely inclined in a fellow-mem-
berlike Love , towards mee and the
pure truth » and I deftre that God
would ratifie, ftrengthen, and prefenrc
you in fuch a pitrpofe. , that you may

grow in the Tree tf fife, Jtf** Chrift, and bring forth abundance of

good fruit.

2. Tom ame reafin will give you to know, that the hand of the

\ord according co his will, hath guided me hitherto and brought me

D d 2 «>

Tnt three »nd thirtieth

to fuch knowledge} wherewith I have again willingly and readily
fcrvcd many, feeing 1 have n$>t karnefrmy knowledge in the Schools
*O;,Outef. or Bookes •, but * iroiv the£mft Book} of at I Beings; wh.ch the hand
of ijieXqjd juttMf ened in rr.e.

£. spting they that thtre is in that Booke a Crojje of the true
undcrftandiug > therefore God fyneth his Children ( to whom he
giveth rhis Booke to read ) with that fame Crofle, on which Croffe the
humane death isjlain, and eternal Bfenfttnd*

4. I give you (as a brother) to know, that the fame mark is en-
ftampe^ o.n, m# forehead » ith a Ttyumphing Trophy, on which the
Rtifurrertron of Jefa Cbriji is imp'riutcd.

5. Whifh mai'tls dearer %nto me then all sJic honour and g x>ds
of the- Wo* Id, thar God hdth fo highly eftetmtd me unworthy man,
as to mark me with the Conquering f'gne of his beloved fon Jefa
Chrift.

6L A^>hidi fg^at of cocqu^ft the ^evill is ^rifyed, thatjie muft
cv«h feufiwfor vei y anger, ancrthereupon hath raifei^jp a great'teni-
pcft ottof his Sea of death agaiuft me, and hath calt hi* horrible
floods upon, me j thmkupg, -th^reVy-*0 iOSer*hciuve apdf drowne
ire.

7. But his violenf •^re|m^ ha^% hiihe?6o J>j|ene altogether unef-
feftuall ', for the conquering Trophy of Jefa Chrift hath defended
me, and fmitten his poyfontull darting rayes unto the earth ', where
by Sathajps phafiliicall muitherii g poyfon, hath bten reutoledm ma
ny hundred men, who fmce that tinie have turned themfelves to the
markcofC/;r//f j fo thttlfee with joy that all things rnuft turne to
the btft to them that love God.

8. The report or outcry which came untoyojj, vas nothing clfc
but a pharifaicall revileriiept and fcorne by meanes of a fcandalout
repioachfull jyin^ PampMet of one fhcer of paper in the Latin tongue,
wherein Sathan hath plainly (ct fprrh and laid open the phurifaicdJI
hearty which by Gods pern.'ffion is fo come about, rhat the People
might kame to kiiow and flye from the Poyfon of this j harifaicafl
heart.

p. A»xJ Confidently beleevc that the grofieft Devil] did diftate
that Pamphlet, forhts cla-vcsare maqifeftly and plaine;y dierein
difcovered, tharir niay he clearly feen that he is a Iyer, and a mur-
therer , 4«d itfhaj! he is ^warning unto many that they h.vea bct-
te» /cart urfto their fou'es \ 3f 'hi Pamphlet with us is alruofi by all
the !can-«d afcriSed unto Sar^i>.

10. Ttwcaafe of this rage and fnry, wgjby reafon of theprijitcd
Booke cunctrnin? refentance.andthe true jeftgnaiion '> wh.tft fcooke
hatlr retu veiy profitable unto many.

11. Whi<ih fkrewdly vexed the phanuicall fpiric, that fuch a

ground

Ths tkree and thirtieth Epiflle. 2 0 5

ground (houldbe manifefted-, thinking rfut fuch a do&ine ani
life (hould be looked tor and required of him alfo : which is nor wHi
relifhed, fo long as men fit in the lull u{ the flclh, and feivc the be!!)-
God in carnall pleafure, and delighr.

12. Know yet for a diieft on, that his reproach and lye«,do« but
publifhand manifcft my Booke i infornuch chat everyone both of
the high, learned, and low dcgre, doe dcfire to read it, and have U in
great refuel}.

1$. Which Booke in a fhort time hath f conic tht>ogh Eurtpe JrQtSonnjeJ
and it is much nude of, yea in the Prince Electors CwrtofSaxcn} v
where I am i n viced to a conference with high People •> the which 1
have confented unto, a: the end of Leifciclr Fair, to pcrforme i
who knoweth what may be done i whi hir the uiouch of rhc
bold flaanderer may not be flopped, and the truth made known and
man if t ft

14. I exhort and cntrear you therefore ro wait with pjfience, in
Chriftian love and joy.for the coming, and revelation tfjefw Chrift, and
histppearance, which fhall foon hreakc foi th, ai;d deltioy the woiks ct'
theDevill.

i $• I feare not the Devill -, if God will ufe me any longer for hi»
Infbumenc, he will no doubt defend me well enough \ for the
truth neederhno defence, her defence is this, as Chrilt fpeakeih i
when you are ferfecuted ftrmjnatnefakf '•> and when tbc^ j}cdkall nunna
ofevillofyou falfdy formyfakg, rej»yce,)our reward is in Heaven, alfo
he that isjuft let him be juftflill •, and he that is wicked let him be TTK J^\/
flill ••> wery one /hall reap, what he hilhfon'm.

16- Seeing then my converfation is in Heaven and I as to my bo.iy
and foul run thither, where aforehand my fpiiit dwells in Chrift \
what advantage then is temporal! dignity and honour to aie ? 1 one-
ly fatter perfecution in the body, and not in the foulel-

17 What need I (care the fhcll which coverech ,hc Spirit ? when
the fhcJl is gone, then aro I wholy in Heaven * with a naked face i * That /j.iw&o/-
vrhowrlldeik've and bereave me of this ? none i why ntcdl then h ttndoathe d of
fare the World in an Heavenly caufe ? this coiruft

18. If the caufc and matter bee /ill, why fuffer 1 difgraceanJ re- ff/ht n-hiih
proachj and ftai.d in trouble miicry and feare? why doc I not get camtt inherit
rid of it? but is it good, what ucid I then defpaire, feeing I know the Ktn^Jomt
whomlfcrvc? namely Jtfut Chrijl i who makes n~< conformable to of God.
his Image.

19. h he dead, ar.d nfen aga'me ', why fhould not I then Lc alfo xot(.
wr'ling to fuffer, dye/uod rife with him ? yta, hs Croflc is my daily
"tying ', and his Afciniion into hea»cn is daiiy doi.e in me

20. Yet I wait for the Crownc or conqucft which Jefa Cbrift
^h laid up, and am yet in combatc and wrcltli:)g as aCiumpion

and

30$ Tie three **d thirtieth Epiftle.

and I txhort you as my fcllow-wreftler to fight a good fight in faith,
and waicc in patience for the Revelation of/e/iu Cbrifl \ and ftill
ftand fait.

s i . For this fmoaking fire-brand which now rmoaketh,fhall fhort-
!y beconfumedin the fire > and then the remainder fhatl rejoycei
then it will be manifeft what I co«/Jhave written unto you \ which
for the prefent b flandeied and reviled i yet onely by the /gw-

Wtf*

iz But the wife will obfervc, mark,and take notice of it •, for they
obferve the time and fee the darkneffeand alto the dawning of
the day.

25. Beloved Mr Marcus •, that you and your Father are in good
health, doth rejoycc and glad me j I have received the Box of com
fits and returne you thankes for them. . ,.

24. I would fain write againe to the Apothecary at Wild&n in Li-
•vonuji I had but an opportunity to fend that way,I praylet me know
when you have.

25. "That which my native Country cafteth cwayt other Hations jball
take »£•

I fend to you and your Father each of you a copy of my Bookes ;
fomewhat for good -friends ; for I heard that formerly you had got
ten fome of them for you all.

27. I have none of the other writings at handjl would gladly
ha?c lent fome of them to you, but fhortly 1 hope to come into
thofe parts •, and then God willing I will bring fome along with me
•n<i I comn.end you to th« kind and gracious love ofjefits Chrift.

5. iJlfarfb, I £ 2 4.

JB.

THE

Tktfoart Md tbirtittb Epifle.

THE

FOURE AND THIR

TIETH EPISTLE.
T O

FREDERICK CRAUSSEN.

Our StlvAtien [ is ] in the lift of Jefus
Chrift in Us.

E A R E L Y refpcfted Sir -, all hearty
\vifhes of the Divine Love, and all bo
dily health, and profperity premifcd .•
God be pleated according to his will
to cafe and turnc away your cr&fie fa*
ftemper.

a. The ftate of my body is yet to
lerable, for which I thanke God ••, buc
it is wholly befnaeared with the Phai i-
faicall dirt of Afperfion, that the Com
mon fort can fcarce difcern or acknowledge me ?o be a man.

5. So wholly and gtievoufly is Sarhau enraged againft me, and my
printed Booke j and doth fo exceedingly rage and rave in the chcifc
pharifee, as if he would devour me ••, but yet for thefe three Weckes
the great fire harh begun to be fomcwhat allayed -, in that he per-
eeiveth that many hundreds doe fpeake agamft him ; whom he hath
curfed reviled and condemned as well as me, he hath fo horribly be-
dawbt me with Ives, that 1 can Icarce be knowne.

4. Thus Chrifl covered his bride, and the pretious Fwr/by rea-
fonof theunworthineflcofmcn j for the anger is enkindled in them
and vf*gence is at hand.

5. Ip^yfor them and thejf carferrc>Iblefle, and they revile
me, and lfta,.d m the ^Proba •, andbcare thcuuikof C^fon
tny fotehead.

6. Yet

_. .,

'

The foure and thirtieth Eyijlle.

6. Yet my fouleisnot difmayed therein', but it accounts it for
the Triumphing K7#0r/oHjfgnc ofChJ;ft', for fo, muft man he fee
aright irro the procclfc ot Cfcri/r, that he may be made like unto his
Image.

7. For Chrift muft be continually perfecured, reviled and fl-iine--,
he isa/7gne whichisfpokcnagiinft; but open whomfoevrr hefalles,
himhebruiftth -, anddeftioyeth the inbred malice and jniquity of
the Serpent-

8. Have I taught ethers this way? (I muft teach if,) where
forefheu'd itbeg-eivoi'sand irkfome to me to walke in-, the fame ?
it hapneth no ctherwife rnto «ie, Then I r»ve told others that if
would gie ; and it goeth rery right j for this is the pilgrims path of
Chrift.

9. For trne Chrifiians arc he: c ontlygueft, and grangers ', and
X they muft travell through the Devils Kmgdome to their owne home •,

through the thift'es and thornts of Gods curfc i here we muft wreftlc
ftedfaftly and overcome, till we get through, j and thtn wefhdlbe well
rewarded.

10. For thore that doe now judge u«,fhall in the day of Gods
Judgement, befet before our eyes ; where we with Chrift jhaUpaflie
ftntence upon thernj what will they then fay unto us, will they not
be dumb, and judge themftlves, even as they judge us now *, ah that
they could bun confider of it here, and now dejifttnd returne from
it.

1 1 . I dcfire that God would have mercy upon them, for they
know not what they doe; they arc in greater miTcry then thofe
whom they perfecute ', they are poore imprifoned Cjptives and flaves
«fthe Devi'lt who doth fo infecT^tormen^and poyfon them, that poy-
Ion is their life.

12. And therefore they rejoyce, that they bring forth the thornes
and thirties of the Devill j namely fruits in Gods <wger,of which the
Children of Chrift whom they perlecure and drive towards their na
tive Countrey, ought well to confider \ that they fray unto God for
redemption, not onely for themfelves, but likewife for thefc, thdir
miferablt poore captivated, and i mprifoned fellow- members j that
God would likewife illuminate them, and bring them home.

15. Deare brother it is now a time of great earneftneflc, let us
not deep j for the Bridcgromepaflethby andinviteth his Marriage gttefti,
he that hearesit he goeth along with him to the Marriage.

14. But he that refufcth ', and will flccp onely in theluft of the
fefh \ be ftiall be exceedingly forry and grieved,that he hath flept a-
way fuch a. time of grace.

15. It feemeth ft range unto the WWW, that fuch fhouJd bcac*
ceptable to God,whom the fcribes [ the learned Preifts, and Pharif-

Tkefiure And thtrtttth Sptfk. 5 f v

€8 3 doecontemneandperfc-ute-, and It looks not bicktocir.fi^r
what the learned did unto the Prophetes j Chiift, his Apoftlcs, ajjd
their Succeflbrs.

1 6. But the prefent Chriftcndome, is meerty Titular and verhall \
£ formall and hyftoricall onely ftickin^ ro the lip-labour and the de
vout hypocricy of the mouth] the heart is worfe then ^hen they vrere
Heathens; let us ferioi*flyconnder ofir, and not amufeour fclvcs
with them-, that a feed may icmaine upon the earth •, and that
Cbrift may not alwaies be ufed onely as a covering [ for the cunn-ng
hjpocpcy of iniquity. ]

17. Let us exhort, and comfort one another, that we may hold out
in patience v ( for there comcth yer a great ftorme of affliftion, aad
Tribulation •, ) that we may perfcvere and ftand ftedfaft.

18. For Chriftianity confifts not onely in words and knowledge, \
but in power •, £ what are the prefent c intentions abour, but onely \
the conjetfurall knowledge, [ mentall Idolls phanraftkall Images
and opinions of men 3 they wrangle and jangle in notions, and I-
mages [] which they have blindly perfwaded their minde and
Confci nee to adore ] but they deny the pmver \_ of Chriftianity. ]

19. But there comethatime of tryall, where it will be feen

what their * <pa«oii/ have been £ and what their formal! Chttrcb-VHiyet Text, Images
tfworfbip and blind Cain- ike hypocrycy have been] and hovr they for menutt
have ftuck unto them \ when they fhall fall from one opinion unto Iddls ]
another, and yet have no reft or undoubted ftayednelVe.

20. Ah; their opinions are nothing but the Heatbeni/b Idols ; as
they were, before they had the name of Chi ift.

z i. The Learned, and Rulers feeke nothing but their owne pro
fit ambition and honour therein > and they have fet them up in M'e
Chriflt ftead \ but they are onely Opmion-pedlertj [ Sellers of Images
andmenrall Idols, the internal! fuperftitious reliques of their owne
reafon,Babylonifh imaginations ~] which they fell ( or reach 3 for
Money } and he that giveth them much ••, he lhall have devout Com-
tnendatioiu and praife > to him they will fell plaufiblc t Images -, and t Cur'tow am-
they care not for their Soulesj if they may but gain and enjoy their trrved opinions,
Jemporall Gocds*

22. O '» dark night *, where is Cbriftianity ? is fhee not turned

to a * faith breaking Adultrefle ; where is her love ? is it not whol- * Or,
|y turned to Copper, Steel, and Iron ? whereby may the frefent om Vfrxirt.
Cbriftendomc be knowne ? whot difference is there between her and
the Turc kj and other Heathens ? are not they as good ?

23. Where is her Chnftian life ? where is the communion of
Saints v "Here we are but oneinCAri/fi where Ciri/r is onely one
in m alt I There to not y<t one branch on the tree of Chriftian life

Ee like

Tttfwrt tndtbirtittb Efijtb.

lilK „„«,*, o.her,a,,d there .,e groyne meer .dverfe (wigg,.i,
ppofaion one againft r'"°*"\ let „ be wacy, and watchful!, and
>+• 0Br' ", alb««th.yfcor«a,,dn,y«.

my «[«utn

wr. «' B{ "Ot ° r^TrtScmber that then U MMfcr 66 .' and th«

hacn "• * &.<m »hich « our felv« tae

« b« <h« (hell C or bark J *)>««,» th,

and fpreads abroad •»• ,, t , igoOr»t fort doc

,y;fm; narnel^ OF fp D , commit ro God

/ f ev«nt or ll f «/

Iknow U w1^ P»{th I commend you unto the love of Jtfm $
^p. And nerewi

•

THE

•it

THE

FIVE AND THIRTI

ETH EPISTLE.
EEil LETTER

From

Written from DRESDEN to
GBRLITZ, in the Time of

his Perforation ; Dated the
lj.°f 7«w, 1624.

TO

= Doftor

j Y tery dcare Sir , «nd Chriftiin Brother -, I heartily
defire the continoall working of the Love of ]e*
(us Chrift in you, that your Tree of Pearlc may
grow great under tht Croffe of our Lord Jefus
Chrift, in fuch ft ir ring and excrcifc ', and true we
way all in that power, withftand in the Faith and in the meckncrfe
of Chrift, the wrathfull cncaay of Chrift, which at prefent roareth

E c a like

Tbefve andtbtrtieth Eptftlt.

like a raging Lyon> and fetreth h-mfclfe mighty againft Jefus and his
Children-, that we maj with Patdfght a{podfighttind at length get the
ppze, CMT Salvation, thereby j and nojt for temporal! honour and
pleafure fake, deny Chrift in the Trutly>ncc acknowledged, ; it
would be veftr.hard fo recover it ^alnei/. /

2 For mf part, nrflnke^God iit^Affr Jefa, trw he hath fignci
me with hit Markp, a«d <iayiy ««kc«h rqp jiifcc unto his Image;
whom 1 pray, that I mrfy cfenwue ftedfaft -,4 alfo that he would de
liver my Enemies from the abominable dcarh of Eternal) horrour,
wherein at pr«%nt they lye captivated, and know it not j and bring
them alfo into/t ligbt, that they^may know tbtt way, and come into
Our Eternall Fraternity.

3. Yet to fpeake judiciouflv o/ /ttfe things , we certainely fee
before our eyes, that this way Wholly oppofite to the Devill •, be-
caufe he iageih fo much agaioft it- without cairfe ', ii K indeed a very
|rcv wonder, that he fhouH make fo great a ftirre againft fo frdgll
* piece tf Devotion, fure itmuft needes not'relifh-, but favour ill
with him t whereas there are many greater Bookes, full of Foppe-
Folly, and |Kr^o(;ldoktry|M|^7oi)nti|^rhi4hhe dbtA
i'fc » out his fpffe is onely againjr the Way to Chrift, thatngne

night yealkf in ikxtwtf. c\rf-» j J /T .-^ | )

4. For at fms Very tinde efpecjavj, hefi thinkctri to fet up his
Kingdome powerfully, and yer he feech at prefcnc that it hath brea
ches in it every where : Per the "Afla'ylant breaketh in hither from
Tb'nfol' niany Quarters, efyfcially" from tbfjtotb, >3ntl[wt can doe no ber-
'ffwedintkefe- terat piefenr, then not to regard this Enemy, tut overcome him
ventb)eare of- w'r'1 PrtitMe under the Crone of Clwift , with earneft Repentance,
ter the Authors anct ^ at length he will becomeiiecbK and faint, and this Firebrand
Death will have an end. ci r\ /•> r\ "I .r •*•••. 'i^f

*5itt«w $• Forheisbuta^ryftirtl pf'Cod/VVng^, -wMJcftSnnft bee

Rickter the ^^-^ wllrr'Divine Love and humility *, wee muft in no way add
Primate of fuellto ir, to makeitburne; but kill it with Chrifts ViSory j as
Chrift with his Love overcame the wrath of God and Hell , and
bruifed Death, and mightiWutatayq^M^ts Enemies ', and then
fuch Enemies in the ArfgeY ' or GoA , {hall not long prevailej as
Chrift hath taught us, that we fhould feed our Enemies with Meate
and Drinke, and rejoice when they affiili us for his lake > our re
co/iipWce bin HtaVen.

3* • ,\f •:'< ' If iV» I

,

The temporaU 6. W^mfraA^tit 6f our 6wn^ AJHe
Sword, or t ^rUfy SWorSj'^or Wtlpdn {rgair^t foch 'an enemy of Cfcrift i f6r
m^ Jfitr. 10 he would be bbt the ftrottger ; but wirh1 Ftiiena and rrajefwc
* Or, Atfrw- fht'l well overcome him t f regard not his onjuft * reviling! > 1 have
ekes. a good Coufcicnec concerning him j (lit liir.e ii comming apace,

that

The JiWWd thirtieth fptflh.

that filch an Enemy will be cue in pieces by the Svwd of Gods
power.

7. It h fit we fhould confider tl tc Time j far Babel burnethin
the whole World ; and there is woe ia every Street -, onely men
fee it noc yet •, but are blinde concerning it.

8. I g;ve you very great thankes for your Brotherly faithfulnefle
and "Chriftian care, in that you hare taken of my Wife, fome things
into your keeping j if the High Prieft will needs aflault my Houfc,
let hifn doe it, that it may he knowne in all Countries, what a ma*
ker of Hprwes he is •» it will tend much to' the honour of him and
his j he will get a great deale of credit in the EletimnU Counfeil,
fat having ftormed my Houfe by his tiufty Officers, and broken the
Windows j if others fhould doe, or cauie fuch a thiug, the Connfell
would not fuffcr them in the City.

9. Therefore I mach marvcll that they make fuch an uproare in

and without caufe, occafion the rai fing fuch a * Clamour

abroad againft the City , if the ground fhpuld be enquired after, * Or,Ewtf re-
it will found bat odly y neyerthclcffe it'muft befo, for the time it pnt concerning
Borne: there wnfnadenty come fomewhat clfc > this is but a figne, the City.
Type, or Figure •» feeing they., have fo folcmnely celebrated the
f feaj{ of the Holy Ghoft ; therefore he muft needs powerfully iffift "\Thedayof
them-, whereby it may be very well difccrned, what fpirit they are fmteccft.
the Children of, which Spirit they fcrve i and this will give us /•
much the more cattfe to avoyd them : I fuppofc it is loathfomc enough,
it ftinkethof Pharifaicall Pitch, and Hellifh Soot: O that God
would once have pitty on the fimple people, who are f> very blinde
and doe pull downc the judgement of God upon therrtfekw -t which
will fhortly be poured forth.

10. Their ftabiUty is very well fecnc i that which they approve
of at one time , the fame they difallow at another time ; O if Tome
fefuitt fhould come, apd remand the Church .from Luther againc j
whitt good Pqifts would they make.

1 1. But let it goe as it doth , Silence is beft : they hunt after a
Gnat, and thfnke they have caught Venifon ', but there lycth couch
ed a final! Graine of Muftard feed of the Crofle, in it, which put
Chrift to death, rJwtfhall burft their Guts, and grow to be a treat
Treet and this none unrefift.

12. My Wife riced not caufc any Window-fhuts to be made ik i$
they wil| breake .them, they, may , . ^nd riien the fruits of the High
Ppeft w|jrbe,feene •, let her have a |ittlc Parience ; if iliec can not
getaplace 'ij^GerJh^ I will get a. place for her foruc. where elfe,
where ftee fhah have quiet enough -, hue let her ftay within at home
and not goc our, except upon nece((ky,aal let the Enemy rage, he
will not catc her up.

* fbt Prince
EkBor of

Saxon}.

t Dolt ft
sE&ius

Struck.

Tbt'fw

13. I mnft waitc yet a while here , and expeft what God fhall
pleafe to doe i for I have bur newly gotten a little acquaintance a-
mong the Threat ones here, which happeneth .daily •, and I am well
yet, thankes be to God ••> but i have not had any opportunity to de-
fire any thing for .my Proieftim, from the Lords t the * Prince £-
leftor being gone a Journey , and fome of the chiefe Lords, with
him.

14. Though I doe not rely upon any Worldly" protection ,
but will adventure it on Gods name, and truft him onely, of whom
J have received my Talent.

15. Next Sunday, there is a Conference appointed here at my
Landlords , which the f Superintendent hinffttfe defireth to have
with me-, ahd 1 am invited co Supper, where fomc of the Prince
Electors Counsellors •/ State will be prefcnt > what fhall paffe che;e,
I fhall let you know with the fir ft opportunity.

1 6. For he loveth myTreatifc of Repentance, onely he would
faine aske, and himfelfe heare £ of me 3 concerning fome points
which are too high for him, from what Ground they fa* -, which I am
well pleafed with, and fhall obfervc the I flue.

17. So I expeft likewife, the Refolution of Privy Cowfellour
Lofc, to whom i fhall repaire with the Iboneft , and what ftull paffe
there, 1 will let you know with the firft opportunity : I hope all will
goe well i as God will, fo I will : who knoweth what God will
have done, or what he will doe with me; I very much marvel! my
.felfe, how I am lead fo wonderfully without any intent and purpofe

, of mine.

18. By this Bearer, I fend two Rixdollers to my Wife, for her
occafions i if fhee want any thing, fhec knoweth well where fhce
may have it i the Key of the * Drawer lyeth in the Parlour by the
Warming- Pan, upon the Shelfe : T9itr>lre*tifc lycth in the Drawer,
you may aske for it ; youf Letter which you fent to Zitu, h not yet
come to my hands -, if any thing happen, let me know if, and if
there be no fure Meflenger at hand, fend but to Mr. Melcher Bent'
ten at Zitta, he hath opportunity hither every week j and let him
know, that he may fend it away, as we have agreed.

ip. Salute my Wife and two Sonnes from me •, and exhort them
to Chriftian Patience and Prayer) and to purpofe i* felfe revenge ;
that the Enemy may have no advantage.

20. The bHfinctfe with Mr. Farflenatu his Ftmilj , is indeed not
good, neterthelefle it will prove no great matter , for it is the High
Priefts owne reproach •, and it would even turne to his great dif-
gracc, if it were well replycd to i I would his Prince did but right-
ry know of it, he would Proteft himwithawitnefle, they are the
food fruits of the High Pricft.

21. !

The five And tbirthtb Epifttt. ^ x .

at. Ihope tovifityou very fpeedily , though I Humid returne
hither againe, it w/f nor coft me tny Neck -, it is but a mad clamour,
for there is nothing in it but the Priefi $ Bell-Clapper which founds
fofweetly, it iseafieto judge whether it be Quirts voyce or the
Devils » you need not be fo deadly aftraid of this Quarrell ; it is not
a bufincfie you need be ajbamedsf; it is nothing but babels *BelI *n »
which is rung to give warning [ or to lound the Alarum. ] »

aa. Doe but ftand to it ftoutly in the Spirit of Chrift, and then
€hrifts * Bell will alfoberung-, God give them and us all, a good
minde-

ag. Pray falute Mr. Frederick. Renifchtn \ 1 could doe nothing
for him here yet y for things goe here very much by Favour , and
here are many attendants when there is any thing to be had, I would
;?ery readily ferve him in Love, if I were but able y I cannot ycc
counfcll my felfe, till God hclpe me : my [ Sonnc \ Jacob ftiaJl ftay
ftillat Germ?:, that his Mother may have fome comfort there, till I
can difpofe it otherwise •, it fliould be already, if I were not to ftay
here, let her have but Patience: Andfo 1 commend you /wo the
Lwe of jefus Chrift.

Tranflated mto the Wether -Dutch out of Jacob
Behmens ovone hand-writing : And out- of the
Nether-Dutch into Engljfi.

A

•

A reall and unfeigned

TESTIMONIE,

CONCERNING

lacob Berae

Of OLD SE IDE N BERG, in
upper L AU SAT i A.

O R

The LETTERS of two Learned

Germans., both acquaintance, and Lo-

veis of this Authour ; called

TEUTONICUS.

The firft is an Epiftle of H. D. V, T. to H.P. V,H.

Dated the 3. of Oftob. Stilo novo. ANNO. 1641.
Thefecond is an Epiftle of A. V,F. to D.O.B.

J.O. S. the zi.ofo&ob. ANNO. 1641.

Tranjlatedout of High Dutch, for Benefit and Infor
mation to thofe that read his Writings.

Printed in the Yeatc , 1649.

THE

FIRST EPISTLE.

grace, Ttact, and CMercy • light, /*/*, And
power, fr*m God our Father, andjefw
Cbrift our Lord.

EARE, ail very worthy Friend, it doth
in an efpeciitll manrer nakf me glad and
rejoyce, that I find you btve f*ch an inti'
mate intire thrift, after rhe precious
Pearle, and faire Lilly of Paradife,
I'l*. after the light, and life of God ; e-
fpecially in this Age > which is fa filxd
with the exceffe of vanity, and kufdtf ;
though Jefns Chnft be ticbly Preached
unto the World, and all flefb j but fcarce
right of any, or very few, according to the Spirit.
2. For when wefearchintht Writings of the Phylofopbers and learned
jnen, mt ondy thofe among the Heathen:, but the Chrift ions a!fo, we fbaH
ftnde, ( when they write of the wifedome and knowledge of nature: anJ of
all things } bat very little, to (hew, tha.t they laid the right foundation »
and built up their building , from H 1 M whence all thrugs doe Originally
froceed ; and whereupon they reft : namely, from God himfelfe ; vrheie-
by then It it An eafy matter, to judge what kjnde ofbuifding andftrutluie
that'M,which ftandeih onely upon the fand and mirt) Bogoffilfe-wtfedomt;,
andreafon, and whether thit their knowledge and fciencc be true

and reall j Or rather a rwcck wifedooie, and a vapouring tftemtri* of
knowledge, and the fame of which Siint Ptuljaith, that it doth not cdi-
Fy, but onely pi'ffcrh up.

5. Let a man but conftder with bufelfcjfbetbcr any canfpeik.reafy, and
effentiafly of a thing, without the true ground thereof , and how he can teach
aright of nature, and the knowledge ihcretf without the very Creatoi of the
fame i and without the knowledge of H I M that L'sthjoun.iedit. How
can there be light, where man makfthfelfe the light, and where tbt Creature
leadetb it felfe aftray from its Creator * And how can that be wifedomt,
which layethnot its ground in the highefi and efintia'J wifeJvne, anJditi)
not dire ft and lead us in, to that ag<iin '•• but onely to an Imaginary conceit,

* a 2 and

A Teftimony

and phMojticail apprebt'nJKn ofwifedame > and M art unprintable vapour
andftuitlefre /hew thereof?

4. And then it mujl needes fillow, that they are altogether <oaine i* their
Imaginations, and contrived invention;, and that their ignorant, mifunder-
ft aiding Heart, hath been btttfo much the more darkned j aidbecaufe they
have held thcrafelves to be wife the) have been therein but fooles in Gods
account ; vbtrehthe glory of the unchangeable, immrtaUGod, hath been
mere and more changed, mt» an Image of their owne wane thoughts, and in-
wnted opinions '-, and MM hath been led away more, and more, from God,
into his owns wiffdome, felfe- confidence, and bold preemption.

$ KOTO? to flop, andtume away, tbif great evill; the mere: full Go d ;
4:d ( About an hundred yeares ft nee } raife andftir up, tbepretious man
Luther, C n» Dn/initj } who recalled us to the word of God, and the Ho-
ly Scripture, and therein to Chrirt and hit Gofpell, and rich!) fie wed tod
tfencd unto us, the Grftr Myftery of Chrift, and Faith in him.

6. Butrf tbx ground doth far ju^pajje the reach of reafon and nature,
ft lik&rife it if notknervne, under ft oodfOnd apprehended aright, by reafon and
the natunll man: whereupon thsre if aScd made thereof t JnGenerall :
whereby they betakf themfekts to the externalltand to the perfenofftme
mui> catching, and balding the fietl ,htt let the internal!, Viz. thektrnell
got: flicking in the letter > Viz. in the cold fnitlefle Theory, and bare
autward sk!^ but sw regarding theffirit, [ and Practice ].

7. Where M notwitbftanding, thac it the moft pretitnu ground, wherein
we may be really renewed and borne againe : wherein the holy Spirit
C if we faithfully feekfOndminde it J is given unco us : which then
leadeth us into all truth L and dsth teach and open in us, all that it good,
and necetfary to Salvation, tad the kmur of God ; by which gift of the h:!y
Gofpcll, God bath here and there difpenfed unto men, all manner of gifts
in all kindet ofwifedme and knowledge: but therewith Errors a!fo and
Tares have beene fiwne, by the Enemy, a Experience dxb more then e-

demonstrate.

8. At thuour time when the Phylofophy of the Noble ground of the
Gofpell, and our Fai:h, ii thought to beftudyed out andfrrtifyed : and now
when reafon fuppofeth that it is ascended up to the height, with its wifedome
and Arts, God hath JlirreJ up tbx our deare Jacob Be ne v a p lain e un
learned Tradefraan > win could fcarce write ; an.i gifted him withfucb a.
Noble endowment o/thc Uairerfall knowledge of God and Nature j and
fiewne him the Centre of all Beings i how all things arij'e from God Ori
ginally : conftft in G).i , anlagjjne returne, and iow in f> him <&c. there
by to call man to the knowledge yf God, of bimfelfe, and all thing; ; that he
might turne himfelf^from the corrupt, darl^Being of this World, n Chrift
the onsly light ', dep;n3 wholly on him ; and b> regeiente*tnd illuminate :«
5im ', and ft reach andobtaine the limit and end of bit Creation, Redemption,
4nt;rhe Calling of the kih.fpiiit; according to the rneafurc of Fairh,

here.

Concerning J. B.T.

herein this [//fe] time ; and hereafter VerfeSlj to all eternity.

9- This high rare tndprtthus gift C which kith nit been nunifejied
in the like manner and degree>betght and depth, breadth and length, before
tbefe times J our Jacob Becme, learntd in God, bitb fmp!^edJnaU
faithfuUneffe and ftmf licit), and kid it forth, as it wjighcn andmp^tfj
13 him : and mall his writings, hath laid his around in God, dad bttb
reared up his whole building, 1*7 die]--:!) fr^.ie.l, fr-m HIM: As
Chrilt ffeakfth of ;he wife Mifter tan, trr, that he d-gged deepc and
laid his Foun:acion on aRock> whereupon he built his To*re on
high.

10. As ins dearely to be seen: i bow he doib el! aljng, drh* andpretfe
at GoJt Cbrijl, aid bisfpirit atfuth.«ndh\ e \ at the trr*tij) ir.g of the old,
and tbf renovation of the nr*> man, and in t>reify at the Relhwion in Cbrift,
rfOods Image , in 05, vbi:b did dififtexre in A.d*m, and K become half
de&d j and as w Sd\ a.ti?n in it ftlfe, and in the Elements of ibis Wcrld, is
quire dead', audefpeci4.'l}boivbedotb difow, and admwjb unbent the
fe8iM&h<e Babel, that abtminabk and pernitiottf Turba Magnj, which
doth /o exceeding!) binder and kfepe men back. Cm tbeir dar^eneffe, in the
fireftalled conceit oj light, and I'm to their mme will j J from the red! con
templation of God : to the end, that ve jb:nfd labyxr and ufe alldifigence to
be fieed from ibit falfek&d dark.enej'e, a*.i captivity, tkrcttgbthtgTKe
and light of God in us-

n. Alfoh* {hevretbthe order, harmony, andbinh,cf all things; how
and wherein each thing ftandtib, n its due order ^ and to what i: tendetbt
and bow in the whole iniverfall nature tkve' is a crmtinnilL, unceffant mo-
vingi drawing, and attraction, or a. magical I and magneticall wreftlirg i
gad bow all things doe fubftft,by the power of the yt unceffant!) wcikjKg
word of Gods Fiat » and kv'.d their analogy, and orderly proportion hi the
vtifcdmeofGids wondtrs : whereby it may befeen, what the fall c/Loc-
ftr wot -, also what Man was, 'm bis frft noble exce!lencie and true nature
frm the Creation ', and bow he is corrupt bi the fall oj Adam : undo.-
wakened and called unto life agim by Chrift, the cfientiall ward of hue.

12- But b; dotb not exprejfe this and fet it forth, with wordes of
Scholift'ique knowledge , end contrived A<t , rf wifejyme tn Babel v
and of her Bui.'den : b*t as it wot given bun according to the knsw-
](dgg of nature, in his ovne Gift. Ao?r */V« futb tc-rmes fo phrafes at be
dotb vje, might at frr$ appear e, ("torn thttis unaccuftwtedtotbem^J
very har^L and harl"h ; and might feemi dsrkf. and ^fc-^i^et time, and
the diligence of an sbfemit Reader, that enmity defires knowledge fcr
kis W.7iVja;n,'»i//, '("by the indwelling grace of God, together with ex
perience, J ft bring him m:o a right QfrebafHi thereof, that wbatfeemed
Jifcult, a- • ""?, at length w:3be'pLan, cleire,anJuL\y ; tsit
h*tb hoped tomffelfe, in many thing'.

13, Therefore let r.9 nun mjnatieorbeejende^aikicym-fl^r.et tl

Arc!

:sofChri
an Faith.

A Teftimony

h is exprejjeJ infuch amanner, (tie or phrdfe > /or ?J /'; f/J? Gift sfGod,
wvta <tet£ rher twith >rjb<;r /« flcafeib '•> But unto the Children of the Mjr-
itci y , »rA'o J/<? capable, c.n*l B ci t^ oj this Gifr, f" ///^ doe but ferisulJy
\ar.d d;l';gemly jeekj, and per/ n ere therein, ) it trill plainly appearej and
they Jhall finde by Experience, that the expreffions are very Proper and
hxuC1, ejjentialt andgooa, in themfelves ; but hidden un.o the high and
w.je'ingi: \eathef are as a ftcne vf ftuntbling and ofence '•> and a
jorirefrtej'ire the Atj/ftay*fi that the) runne upon ittflurnble And become
mm and mtifbl.n.i.

i^. For ike Pb)!ofohy and Divinity ofourdeare Jacob Beme, tit
•very nob,'e,pretioiM,aml deep ground: An Vniverfall uJoK?, reaching it
fdfejonh imn all ihinfSyEfpeciall^the Doftrine, ofihc Three Prir c pies
which have thar Originatt in th: holy Trmity j Albeit the thir^ Principle
jnuft be rightly diji ingui/bed from the other two. But I have according to
the grace which God hath lent unto me ; truely and confciemioufly, weighed
f.r;;l examined, the gift and Dettrine [ or Experimentall EHayes] of
thu high-illuminate man. and have found them to be Wholly Spiritualty
and I?)-) -liiftintl, anddifcreet: and that they doe not fo much as once daft)
againft any Article o( the Chriitian Faich, ( Which K much to to be <td-
wifcd in this Greit tnd Large, and all-comprising Knowledge j where be
fetteth all in fucb true Order t right diftinttion. and undemanding ) but he
deth vtrwmphatKally, and Convincingly clear and cwfirme * them : An. I
it is a light and Birth [ or Minifefiathn ] efthis time \ and Age, '] fuch
a one a; hath not a& yet been revealed '•> and opened fo properly, exattly, and
plainly, jb swing What God and Nature is.

15. Tea this knowledge in re fpefl of its true Deimnftrativ! ground, V-
• ni-ierfaH light, and large comprehenfion, is even THAT, wherein all Na
tions, Turkes, Heathens, and Jewes '•> And all Setts, and Herefies : be they
as Subtile and Cunning as is poffihle, yet may fo? convinced in a rational
way; for therein is exactly to be feen, bsw the ground and me.nes is
h\d dwne and declared, 'to the taking away of the Vaile, wherewith all
JNatiom and Doctrines are covered, darkened, or hooded up.

1 6. Alto therein is to befeene, how the Axe is layd to the root of the
great Tree, of NcbtichadncziT, and to the whole Growth thereof, and
a!fo to the Great Building and Strut! ure in Babel ; and thereby the Tur-
bj M-i^na, and great Co* futon, is difcowred,and brought n light ; which
verily if not the work? of a Mm, but the Gift, and worke of God-, and
for cenainejh.iU hive its eft!!, in its due time: but the great Jirc*ge-
incntsma/? frft precede, or fore-nut i wherein wee fee how at prefcnt,
whole Chriirendome jfandstk, and a< yet /bill jland, in a rrjne pojure :
Seein>aH things muft be Judged aforeh^i ; and Babe! mu-t at bit tie-

jhoyitfelfi; but the AiuMrijt Ihill be Hiiue by the fpirit of C£r;,?r
Mouth.

i -. Now as this Fearle, and this Lillj-twig, which is jo deep and high,

fo

Concerning J. B. T.

fo rare and excellent, noble and precious , was not Communicated unto the
Author by Man, but imparted from the deep fpirito/tfo Revelation
and Wifedomc of God : Splikpwift thefjtme, it efpeciallyio be fought
for (in true faith, aChildlikepurpo/e, and in a Divine fixed refofution,
and humble confidence ) from the true Light, and right giver of all good
Gifts ••, and to be learned, and obteined through much diligence Exercife
arid peculiar Experience, in the wares of God, and under rhe Croffe
of Chrift ; for as this Gracious Revelation, is a Gift of God -, f0 a'fo the
Gift of God is required, that men nuy come rightly to know and under/land
the fame.

18. The Lord our God, anri Firher of our Lord Jefus Chiift -, cfie
Father of light', and all good j>ifcs ; iUtanlmte your hem and minde,
and open unto yeu the heart of his Love, wChrilt, that you may come te
the knowledge of Himfelfe, his Sonne, and all things ; in thj> jnftruttion,
and inhabitation of bis holy Spirit: Amen.

T H E

T HE

SECOND EPISTLE.

Sophia from abvut^ m&kt t\)% hearts
of tbofc that love it rejoyce, and vorke in
them an holy »?/'// • »ell-pleaji»g
unto GO*D.

E L 0 V E D in the Beloved : I haute with
an efpeciall obfervation , taken notice, that
there are not onely every where , f*ch at
are metre Enemies, and Contenders of the
Heavenly Marriage ; at alat ! too re*
many inth'x our diftreffed native Country,
but yet in fame places there are Loving
Friends, and well- wi fliers ("albeit in the
leffer number } to be found, who very di
ligently and ferioujly, Seeke after the hid
den wifedome, and fo fane at they perfevere, and hold out, doe at length
in a gloriow, and worthy manner, enjoy their Divine, pleafant, andchafle
Love, with fuferabundant joy andfatisfafHouto their refigned foules m the

fpirit and truth*

2. To this hidden M«JO>,oJ true divine and fupematuraU *Ncftar

* The honey and Ambrofu, the victorious and triumphant voice of the great Jehovah,

dew of Hca- j,^ called and invite. I M, in this our new beginning Age, of the bleffed

venand the I Corning, with the found of his Trumpet : in that inftrument and w\t-

food ef An- nf,fte of jefus chrift f tfaugh i*dad rejected ofman,yet efpecially chofen

fiels- . of God, J Jacob Berne of Old Seidcnberg late Denizen at Gerlitz.

^Mr(*A Mo in his profound and deep: grounded writings, ( farpafling the

HjerA , or^ »- reacb rftowe, ) bath plainly hinted unto M, into what time we are fallen

Golden houtf 4nJ what is yet to be further expend f aud eitatled J by the Generations

to come in the great wonders , and uwfcj of God ; fo that now it is eur time

to arife from the drunken trwfcfa o/Greit Bibel ; and togoe out, to

meet the Bridegrooms that calleth and knocketb.

,. For certainty, this bleffed mm, ("mw rerfed "Jwj.^ «"«f
tomni light, and it is li^ly, that new windfall ftarre Myftically, an i
miraculoully appearing in the fkie j which tn the yeare 1*72
two yeares before his birth, did remirkedly (hew n fife, m rt

Concerning J. B.T, 7

8t via laftea, . or Saint ] icobs^ white path, unto the Eurofetn to/rpnr, fo >
a fyeciall pregnant ftgne of a. Tuiall Ne*r birth [ and minij'ita-.i
of thf upper fiery Chrtjialline waters ; to tbtftirring up o/inany '
learned^ and deep fearching mindes : And as one etjett thereof ,
finifbed hi* la.fi Myfricott Boske? which A\ he often rid m by w>rd of
mouth, wosmoft worthy the reading •• Vi^. the Myfteriurn Magnum
f or Commentary ] upon Gencfis, m they care 1623. f being from the
yeare i 604- and i do 7. f when the -New ftarres appeared againe J
the Exit of tfee /etfi/en or feaventh Trigonall Conjunflicn , and t/j?
eighth from the feventh CentraU Beginning } Whereupon in the years
following, Kdwe'y> 1624. in the jnbike, or fiftieth yeareof h'H Agst
according to the Myftcry, he returned unto hit Grave, or re-entred into the
Magicall, and Menrall Principle.

4. Although atfirft,the * Aurora, in its rjfing ("which is, the not, * H:S frft
er Mother o/Phylofophy, Aftrologie, and^ Theologie, ^rc. ) andalfo Booke.
the little Book, of The way to Chrift ( which begjnneth, according to the -^ Divinity.
order of the New Teftamentwith Repentance> and Faith, to the Entrance
into the holy Kingdome ofG od } and, then alfo his owne pei fon "> and afr
terward hit de^d Corps, and at laft thepoore Grave, and wodden Crotfe
m the Church-yard ; were with blind furrow ^eale, and very uabefom*
ing behaviour, abufcd, affauked, and defaced', and yet tbofe things were
never brought to a due {_ Legatt~] hearing-: neither witi this blefled ]. B.
convifled of any errour in the Evangelical! Faith y but nijtf) rather (" as
it afpeares by hit Life and Conversation j alfo by his . Sound Writings con'
caning Ekftion , and the two Teftaments [ .Vi%* Baptifme, and the
Lords Supper ~\ as alfo concerning the Suffering, Death, and Refur-
reftion of Jefus Chrift J he war found ftedfaftly to continue unto his ve
ry end, in the pure, andun-foi>hifticated Lutheranifme '•> beftdes wlmhe
hath fufficifntly declared, in a peculiar Apology, upon the fa'fe and hear-
fay Cenfure of Gregory Rickter, Primarius> Anno 1624. whi was
Primate of Gerlitx.

5. And the contention about the Sealed Grave of Chrift i and of his
faitl}fullwitneje].B. if of likf importance and conference , as that a-
bout bleffed Luther, which at Wittenberg was environed, and molefled
by the Northerne and Southern? peopk ( not tojpeake of the Eaflerne and
Weft erne Nations ), and yet ( although dearly purchafed ) it hath profpe-
roufly remained under the Elcftorall Highnelic hif Protettion , ft that
bothofthepaft andprcfent Agejhc two dear and faith fttU^'itneK^tf the1
true, cletrt and pure Evangelical! light and right eoufneffejikf Mofes. have
remained in their Graves mdtfquieted,by the Babylonians '•> and the Evan
gelical! Chriftendtme hath an efpeeiall remarkable , reall, and wonderfull
Signe, whereby they may know the gracious vifitation of God, and hisfpirit
in Chrift Jefus, their onely and Eternall head and Saviour.

6. there f or ethis Our age ought ferioufly to conftder thefe wonderfull

b b Writingst

8 A Teftitnony, &c.

Writmpt immcdutcly revttled, mil Communicated from Q^ thatthej
<t>e mt,as the Books of other men,fct*p't together by thefphitofAftrallwit
W earthly Reafon, patching and piecing, picking andcficofmg, here and there,
according to itsfanjie, Notional hints, and Ajhall glances of illumination',
now writing, and then cdncellingi adding or interlining •, but they are writ
ten by the Author himfelfe,whh the overlhadowing, and indwelling co-ope
ration of the Great and fecret Spirit of God throughout, with one conti
nued draught, and inftintf of the given, and not taken or ufuiped Pen: of
n-hnh Imyfelfe, with many more,' are 'eye witneffes ; and that from the
very Origmall Copy, and hand- writing of the Author ; and therefore the)
arc-to be looked upon and judged far otherwise, then with the eyes of Com
mon Hyltoricall Realbn.

7. Not to mention, that the fulneffe of 'live if not yet come, wherein
thefet and other- Wonders hidden hitherto, might be generally, fully, and
fttisfaftorily knowne and received : AJfo th'n workf is not to be undertaken
and mafiered, or cerfuredlvjthwwafbed hands, but it muft be begun and
carry ed onftedfaftly, and conflantly with all m-intcrrupted diligence , in the
fweatofthe face, withatwlyfpifit, anil fab a. will of the mind, as if wholly
and one/y facrificed, and demoted to God ', yet fo as continued and accom-
ptijhed in God and by God, with Chrift, and his holy Spirit ofgrace,whereby
aljo the hidden Kingdome of God, and therein the Sealed Image of 7efus
Chrift, is opened againe i and very profperoufly and effetfually advanced in
the deftring Seekers, and lovers of the glory of our Lord and Saviour Jefus
Chrift, with inward entire tight, And EternaUjoy,andjubeli^ing Triumphant
melodies of heart ', to thegloty of the wojl High, and to the fdvation of our
Soules, and our Sences, which are departed from the Divine light andrigk-
teoufneffe j the toffe of which is infinitely more then the gaine of the whole
World ••, and which to obtaine, we mult lofc our felves, and all that we
hare in u*, in God the higheft and chiefeflgood ; andfo we /hall for ever
fnde true conftant reft, and aff*red Peace, onely in the Pierced living Aoc^,
tad heart of Jefm Chrift, Amen.

8. To which High and happy End, we ought on all fides, by the aflijtance
and helpe of the Divine grace, to put forth our felves ("Jo far as is poflible
in this mortality ) without any lingering Delzyes j and Jo labour to enter
into the tigbty and walks in it,while we have it, andfo njoy it here in Time
and he reaftet in Ecerntty. Ojefa/ cheOnery and Reall Light and
Salvation of our Soules, which is come into the World, to free wfrom the ini
jjunnii \ifNightJttmghfDarkneffe, and Eterrutil Death j grant uft aadgivt
st So be it, Aroetr. Amen.

M-t-

A WARNING FROM

lacob Beem

THE

Tetitoni^ue Thylofopher ,
To fuch as reade his Writings.

o

An Extrad of divert Paflages out of His

Writings, for information to thofe

that read them.

Trove all things : hold f aft that which is good*

Note 5 That this Warning is gathered out of di-
verfeof the Authors Books, and Epiftles and put
into fuch order and forme of a continued Speech,
by the Tranflator.

Printed in the Yeare, 1649.

•

SiV-.i'

•

A WARNING

From /. B. T.
T O

THE READER.

E T the Reader be warned, not to fearch
further in thefe very de< p Writings, or
to afcend higher with his will , and to ~ -

imagine deeper then bee apprehendeth : 3^>~>v. fi fl$
let him alwayes reft fatisfyed in the *
Capacity, reach f_ and Cornprehenfion
of his underftanding 3 for in the com-
prehenfion, he fhndeth yet in the Ef-
fcnce, where he erreth not, how deep
fo ever the Spirit leads him : for, fane
more will be given to one then to ano
ther', onely this is the be und, marke, or limit, that every one con
tinue ftedfaft in hwnilhj towards God •, and wholly retignc up him-
felfe to God, that God m»y worke in him the will, and the deed 3 as
he pleafeth.

2. When thou deeft this, then thou art as deaJ in thy felfe •, for
thou defireft nothing but Gods will, and the will of God is thy life •,
which goeth in it felfe inwardly , even unto the * TJieufandth Num
ber, andfearcheth the Depths of the Deity with all wonders: He
leadcth thy will, refigncd to him, into the Virgin of his Wifedome,
that thou mayft contemplate, and fee all wonders ', but thou mayft
notfet thy Imagination, off from Arm, into the wonders ; fofoone
as thou doeft fc, thou departcft from Gods will, which is the Eter-
nall Liberty, and art Captivated in thy owne Imagination : Marke
•this ', for every Imagination niaketh an Efifence , and therein thou
ftandeft ', and thou muft get out thence againe , or thou feeft not
God.

3. Therefore Chrift tcachcth us Humility, Love, Mercy, purity
of heart, and commandeth us to feeke in Gods will , and to refigne
up our fclves thereunto ; for in Gods will wee may doe alt things :
Our owne nature muft not doe it, but God himfelfeis zealous in
V S * and he is our deedt or Aftor, if we worke any vronder : For

no

i? *A warning from J. B. T.

no humane Soul fhall fay, or thinke, I will doe wonders j HO that

cannot be, for the wonders furpaflttg ;he outward Nature, proceed

*The Eternall a!1 onty fr°m the Centre of the Eternall Nature out of the * Tenth

fjre. Number t Which the Creature ctmit T reach into:] But if it be

refigned unto the will of God, then Gda doth wonders in the Crea-

* ture j For it is his pleafure to manifeft himfelfein theweake [in

the low, meeke and humble mind, ~] for thcjfrong is ftifte in his owne

will, and will not refigne and furrendcr it to God j He trufteth to

himfelfein his owne wit.

4. Thus his will is without God, and can doe nothing i and if he
then fpeaketh of the Being, and will of God, he is a Lyer,forhe
fpeaketh not from the fpirit, and will of God ', but from his owne
felfe, from his owne weening, and Conjelture j In which is mecr
doubt [and uncertainty, albeit he may alleadge, quote, and draw
never fo many fayings of other men according to his apprehenfion
toconfirme his opinion and way,] And hence arifc, the many di-
vifiom, Controverfics, and contentions, about Faich, and divine
knowledgCj that men goe about to feekc God in their owne will, and
skill •, men would find God in their owne will, aud he is not therein ;
for he dwelleth oncly in that will, which refigneth it felfe up with all
its reafon}and ikilito HIM; to fuch an one he giveth reall living
knowledge, and power ', to know and underftand his Being.

5 • Therefore we fhall be dumb, datk, and hyftoricall to every one
that is not borne of God i For we are according to the outward
man in this World and according to the inward in God : the inward
man borne of God fpeaketh of theKingdome of Heaven, and the
outward fpirit produced from the Principle of this World, fpeaketh
of this Worlu j Thereupon one n?.ans undeiftanding is far other-
wife then another i all, according as eveiy one is Gifted with Wife-
dime, fo he apprehendeth, and fo he interpreteth.

6. Every one will not underftand my Writings according to my
mhide, i meaning, and underftanding, 3 yeajier/Wf».rnotone : but
n>ery one receiveth according to his GiftSi for his edification, and pro
fit i according as the fpirit hath its propcrtie, [ forme, and Idea ]
in him.

7. He that will not feeke.tfarety, [to be] a new man, borne in
God, [ or the regeneration in the fpirit of Chrift 3 and wholly, and
unfcignedly apply himfelfe thereto, let him let my Writings alone,
and leave them uncenfured ; I have written nothing for fuch a
Seeker j alfo he will not be able wholly to underftand our meaning
though hee excercifeth [ and ftriverh 3 much about it , unleffe
heentreth into the RefigMttm in Cferi/h and there he may obtain,
and apprehend the fpirit of the Vniverfal^eVe all will be to no pur-
pofc •, and we will warne the curioos^Cr/f/f^ fpeculator, and rationall

Artift ;

to the Reader.

Artift ; that he amufe rut himfelfe i he effefteth nothing in thii way,
except he himfelfe entreth thereinto, and chen it will he manifcft
unto him without much fceking, for the way is plain and Childlilg, and
it is truely , and faithfully Declared , and defcribed in my Wri
ting;.

8. Let no man blind-fold himfelfe in refpcftof the fimplici ryot
this hand: for we muft be Children if we will rinde the Lilly of the
holy Plant, and enter into the Kingdoms of Heaven j our defirc muft
onely be directed in all plainenetle, and down-right fyncerity, unto
our tirft Mother again j from whom we are departed in Adam, and
become Selftfts ; we muft goe ouc from, and difclaira />ur reafon,
and ftep into the obedience of our firft £fern<*// Mother, and then
we receive the fpiric and life of die Mother, and cher, alfo we know
her habitation, and her food.

9. Indeed it lyeth not in the power of outward reafon; but to
the fpirit of God there is nothing impotfible : and if we be the Chil
dren of God, and regenerate again ot God in Chrift '•> theSonnemay
well fee what the Fathei doth in his Houfe, and alfo learne his Art,
and worke : If we then be the Myftery of God, we ought not to
think, as if we might noc dare to meddle with Myfteries, as Anti-
chrift teachethj For none can take unto himfelfe any thing of Gods
Myfteries, unletie it be given him •, and Saint James faith, Every good,
andperfett gift commeth downe from above, from the Father of lights* with
whom there is no change, or alteration.

to. We have in our Writings, fet you downe according to the
true ground, what man was before his fall, what he is now in the fall,
and what he is again in the New-birth -, and alfo what he fhall be
afcer this life : lor we know what he is in death, and what in life >
alfo we know, what he is in Hell : alfo we have fet you downe the
whole ground of the Divine Being ', and alfo of the Creation
of all things: of that which is Eternal 1, and of that which is cor
ruptible : and how every thing is made, and come to be as it i», and
alfo what it fhall be afterwards ; and therein lyeth the Key of the
Grand Myfteryfo far as a Creature is able to comprehend and beare.

1 1. And this we have done, not from our owne wic and reafon, as
if it were greater then any mans living j bar in the Mothers bofome,
in the mothers fpirit : 1 am dead and as a nothing i when I fpeake
and write fo, I write not from mySelfe; but from the knowledge
and feeing of the Mother : and yet I live in care,troub!e, and labour,
in feare, and trembling, and in rcmptan&H, like other men ; for I
haw? Adtans sk'm and live in the hope of ifrael : This 1 write thar the
Reader might know, wherein my knowledge and skillftandeth ', that
fo he feek not that by me, which I am not j for I am no more then all
other men, who in Chrijl Jefw our King wteftlcfor 'the* Crwvneof

Eternall

14. A Warning from J. B. T.

Etcrnall joy, and livcin the btye of perfection, &c.

ia. The Reader miy perhaps wonder how a plain Lay-nun could
come tour.derftand fuch high things, hiving never read thtm, nor
heard them Irom any man \ bi!t I ttli you, thar wh ch you fee fc.
down in my Writings i|for«{/in$f of the Myftcries j a man can
not write them : if God fhall count you worthy to have the iighc
enkindled in your foul, you would fee, taft, fmcl, fcelc, and heare,
unfpeakable words of God, concerning this knowledge \ aod therein
is the true Tkwfoih'Mll School of Pentccoft, where the Soul is taught of
God -, Chrift faith, Mat. 7. 7. Seekandyoufiali finds, kpKk*nd it fid!
le opened untojou : Alfo, my b'aiher will give the ho'y fpirit, tv them thi*
askf him for it. If the Soul yeiid it felie up to wjfedome, for a full
poiicflbn, then fliee penetrated! through ir, with her flawing fire -
of love, and unlocketb'&ll Myfteries unto the Soule : none can give it
to another, every one muft gee ithimfelfe of God ; one may well
give a manuduftion, or Dheflion to another, bur he cannor give him
the underftanding.

13. I have no other caufe> and incitement to write,but only from
a defire of upright Iove,towards Gods Children-,thac I might once re
create and refrefh my feife with them •, I doe ic not for any Tem-
porall wealth, honour, or gifts, But for the hope of Ifiael, that in the •
other life I might eternally rejoyce and triumph with my Brethren,
and then my labour which heiel performe in love towards them,
}hall be »v//recompenfed-,therfore 1 am in good earneft.feeing Chrift
faithfully warnerh us, Nvtto hide our Talent under thenapkin,or bur) it in
ihe earth. Mat. i$.Lukf ' p.Therefore, We ought not greatly to be affi-aid oj
inanjvho can onely kill the body, and then can doe no more : but fe Are him that

is able to deftroy both body and foul, and cafl them into Hell, Mat. 10.

14. I declare in the prefence of God , as I fhall anfwer it before
'/ his Judgement where all things fhall afpeare, and every one fhall give

an account of his deeds ', that I my felfe know not how it comes to
pafle, with me, fave onely that I have a fiery incitement, or ftrong
driving and inftigation in my will : i know not alfo what 1 fhall write,
for when I write, the fpirit diftates to me, in great and wonderful!
. knowledge j informich that I often know not whether according to
my fpirit, I be in this World or no, and at this I doe exceedingly re
joyce, where then fure and certain knowledge is imparted to me, and
the more I feeke the more I finde •, and continually deeper, that I
oft times account my finfull Perfon too mean, low, and unworthy,
to fee upon fuch Myfteries j.but then the fpirit fetteth up my Banner ,
and faith, Arife thou fi alt eternally live therein, and be Crowned there
with, why an thou amazed ?

15. Seeing therefore I have an efteftuall knowledge in the light
aud powerf^t is a meere Gift of God, who likewife in fuch fort,

giveth

or

to the

giveth me a driving will thereco, fo that I muft write what I fee and
know •, thereupon I mnft obey God rather then man, leaft my * *
Office be taken away froai me and given unto another, which verily
would for ei'ergrerve me : and albeic while I live I fhall obtain fmal-
thankes from Ibrp.e, who love their Belly, more then God and the
Kingdome of Heaven, yec my writings have their Gifts, and are for
their rime-, for they have a very rare pretious and earneft -^ Birth,
and rife, there is many a noble Rofe bud conteined in them, which by
reafon of the great darkenefie in Babel cannot be knowne, and ac
knowledged, but there M a Timet whereto it belongeth j according to
its fpirit.

1 6. I am verily a fimple man, and have neither Learned, nor after
this manner* fought after this high Myftery, nor knew 1 any thing of
it, I onely fought the heart of love in Jefa Chrift and when I had ob
tained that with great Joy of my foul, then wasrfck Treafureof Na-
turall and divine knowledge, opened and given unto me j where
with I have not hitherto proudly prancked and vaunted, but defired
from my heart and earneftly fought of God, whether the time was
come that this knowledge might be revealed, in the hearts of many :
concerning which I alfo obtained a very powerfull and Effefluali
Anfwer, fo that I well know, what I have hinted and fignified in my
writings.

17. And although I am therefore defpifed and hated of many in
the World,yet men fhall fee very fhortly,whci fore God hath opened
onto a fimple plaine Lay man The Grand Myftery, that is, the ground
t>f all fecrcts and Myfteries •> and I may not reveakall, that is made
knowne unto me •, and yet it might verily be revealed unto worthy
men ; if I found that it were the will of God and profitable to man .*
Doe not fo greatly wonder at the fimplicity wherewith God doth
it -, for the time of the proud and haughty is drawing to a pc«
riod.

18. I warne and exhort the Reader in the love of Chrift to try
and examine my writings with a right Chriftian minde, and then his
eyes will be opened that he fhall fee, and underftand, and icismy
Prayer to God, for the true earneft feeker, that he may be Crowned
with the fair Garland of Divine honour, in the knowledge of the
wifedome, that fohe may have no need to ufecyther mine or others
Writings for the knowledge of God j but know the Lord in himfelfe,
as the Uke ishapned £ or granted] tomec: from which I write,
and make ufe of nothing elfe ', for it is written, The] (ball all be taught
of Ged, and know the Lord. I willtawre out my Spirit upon all fajb : Alfo
Tour Daughters and your Somes {ball jrophx' j'dfOHr young mfnfliallfee
Vifions y wherefore then will men dcfpifc Snd contcronc this, when
Cr^powreth forth his fpif it upon fo 5mpic a «ajj,that he muft wrice

B ifi

\

c c

I£ A VVArning from J. B.T»

above the rcafonof*// men, yea deeper then the Foundation of this
World is?

*$. Deare Chriftians, it proceeds from Gods Jove towards ;-o«;
that you might once fee the root, and ground of your School contenti
ons [_ and controvcrfies of fcholaftique Reafon J for many have fought
but not at the right place, [ Marke, or Gate, ] whence they have
fallen into contending, difputing, wrangling, and verbal jangling ;
which hath filled the World, and almoft quite deftroyed all brotherly
Love ••> therefore God calleth you with an higher voice , that you
might fee whence all things, both good and evill doe arife, and pro
ceed Originally, 10 the end yee fhould ceafe from ftrife, and learnc
to know him, really, and fundamentally ; which hath been hid from
the Time of the World hitherto , and hath been oncly revealed In
the Childi en of the Saints.

20. If you have a defire and delight to read my Writings, read

* A*0f£. them diligently, and efpecially apply your felves to the * Centre of all

Beings •, and then the Tfiree Principles will be p'aine and eafie to you,

and I know and am affured that it you apprehend the Centre in the

fpirir, that it will afford you fuch joy as farre furpafleth tht joy of the

* Tha Phy w^1°Ie World j for the precious * Stone of the wile men lyeth thc'ro-

lofopbers Stone. 'n> *h\ch giwth the certainety, and reall ground or all things ; it

freeth man from all trouble [ and perplexitc thoughts J in the coa-

. noverfles of Religion ; and it openeth unto him the higheft Myftery

that is in him ', it bringeth that worke to which nature hath chofea

him, to the higheft perfection ; and it is able to fee into the heart of

crery thing •, is not this a Jewell furpafiingall tht treafure and riches

of the World ?

21. Our Writing, ftandcth upon the ground of the holy Scripture >
and it is no fiftion or ftrange invention of reafon, or a novelty, and
innovation foyfted in from an Aftrall inftigation 5 it is not New, and
there ftiall alfo be nothing new fave onely the true knowlcdge,in the
holy fpirit, of the Being of all Beings , we write what the time hath
brought forth and manifefted j and if it were not revealed by man,

/yet the Beaftsnmft. revealeit, for the time is borne, and there is no
withholding, the moft High accomplifheth his worke ; my Writings
are not written for the wife and prudent of this World , for the Fat
Swine of the Devill, who contemne the light of nature, and walke in
bruitifhwayes, but for the hungry Seeking Children of God, who
fhall poffcfie the Kingdome of Heaven : We muft give bread to the
Children that are worthy, that they may eate, and praifc our Father
in Heaven -, but not caft Pearles before Swine,

22. Do not account it a jefting matrer,which God now out of his
Love revedetb unto us ', doe but ferioufly confider whatthbmani-
feftation and revdation becoKflieth > which is now prefentcd unto

the

17

-. looke not upon the fimplicity, by which God doth if,
,d in his fight, and it is well pie. fing unto him , to ma-
ht in the makg and/oo///fe,as the World accounts them",
'-o pafle fpr l^tru^ion to the World ••, feeing all live in
contention, and will not (uffer bh fpirit to draw them; that they
Hphc know Gods Kmgdorne to be within us; now therefore the
enrre of his Being , and of all Beings, is revealed unto them -, all
S.U befa ieth us from his sracious Love towards us , to the end we
might leare off from the m.ferahle ftriie and conrent.on, and enter

weUVe^efepW*nd0profoundly ^hereo" yet the undemanding is not

c!ur owne, S it belongeth to che.^mt of the Mother -, he fpeaketh

and exprelfcthby his Children, what he pleafeth -, hee mamfefteth

himfdfcdSerfe manner of wayes, in one farre otherw.fe then m a-

noThen for his wonderfull wifedome is an itfaue unfathomable

Septh V and you need not marvell that the Chjldren of Gnd ufe not

11 one \hrafe and ftyle ; for to every one is imparted , what he fhall

md I manifeft in God -, that the great Myfteries and Wonders,

S wae/ore^n from Eternity,in his wifedome.mighc be revealed

tvery'ne'fpeaketh from the wifedome of the Mother whofe
ber is infinite and unfearchable } but the Censor bound-mark
d •, they all runne thicher •, and that ,s the proofc
whereby you fhall know whether the fp.ntfpeak-

ath alfo a MM*

orone wereby you

eth from God, or from the Drill ; for the Devi 11 hath alfo a MM*
and he™ in .ic hu Children, who fpeake alfo from the fpirit of tbar
Mother, from their Stlfa and not from the fo.nt of Chrift i for
^cy have not the filull fpiric of humihty in obedience, and love to-
wards the Mother, much leffe towards the Ch.ldren ; they alfo doe
no 1 ve in rhe wonders of the Mother, in her hum.l.ty and P.nty,
Su n their owne Conjure and conceit in an *&$***£
, devout Hypocrifie and pride, and tread pla.ne downer.ghc

oohard, and difficult to 4ejj«tar4 -doe
, that he would pray unto God m the name of
SS3 ^.s holy -Spirit* thac he would
d i enlighten him, for without that, hee w.ll undcrftand
no we write from another Priuciple -, no Reader underrtands

us in the true ground, unlelie his minde be new borne in God',
thae is a rtrong enclofed Fortreffe before it that muft firft be open-
Cd?and that no man can doe, onely the bolyfpwt ,s the opener and

e that will have aa open gate into fuch Myfterie

c c a

A Warning from J. B. T

n

w ,e
the holy fpiritofGod andh *rcV

••itnjniHianon of the t>rnr><"rri^e . j j ^ e Centre of the

£&h^

<^^

tcrniry, had he but irW/ine into rS7hhc ?«? rem«»e to his E-

ther angelicaJJ Thrones • he had ftm i g °f the m'aiefty» as the o-

h.rnfelfe out of Gods Jove into the an/' "" **l An&ll: buthevvent

^; An Enemy of Gods love and all Iw „ A , n?w hc is a Dcvill.

•fli« anj i. -i- »<JTC duo ajf noiv Anode. • ff**'. »

•'ic, and Humility, confifteth th^ K;» j or ln 'O^meck-

:__n .,- ., JJ *-v-"" 1C Kfir>or»nmjc./-.f u • . ?

not : for it

.

the Vmnfitie,, and high Schooles "

from wjthour, ( but Gods foirit h fro

it pafleth Jike'thV w^Tdr

Judgement: and according as the h

rcfpeft and authoritie ofthc Wo

fives ,ts credit, and verdia,it kn

for the fame is not in it : its ^S

nothing elfe but a counterfeit fio

divine wifedome. n to te

dome,

i

*nd 5"^. M To it
minde of th« Lord,

*e Stars' and 'tis
comparifon to the

to the

dome, which through the wifedome doth open, ind reveale to every
one, in hts eternal loulifh Confte!ation,according to the manner, and
nicaiure as he pleafeth, therefore it is a very unjtift and unchriftian
cou;ic, tor the Antichrift to rage, and rave, reproach, and revile,
when the gifts of God doe apptarein a diveif; manner in men,
having not all one knowledge : what can a roan receive, unlcfie the
fame be borne in him ?

30. Judge no man, for the proud cenfure and falfe biblings of
realon, where men contemne and condemne the gifts of the fpirit,
and onely looke upon the bare controverfy, and difpure about the
Letter \_ Exchanging Scripture for Scripture j ~$ is onely Babel, a
Mother of fpirituali whoredome, where reafon would alwayes faine
be the faireft Childc in thehoufe ; men muft honour and adore it.

31. The fpirit of God himfelfe jndge:h, all things •, if that be in
uf,, why fhould we then amufe and Captivate our minds with fuch
prating ? fhould we not much rather rejoyce at the gifts of our Bre-
there n : if they have had other gifts to exprefle then we : fhould we
therefore judge them? doth ant hearb flower or tree fay unto the
other, thou art fowre and unlovely, I will not ftand by thee ? have
they not all one Mother whence they grow ? even fo all foules pro
ceed from one j and all men from one, why then doe we boaft and
glory to be the Children of God •, notwithftanding that we are more
unwife, then the flowers and hearbes of the field. Is it not fo with us ?
doth not God impart, and reveale his wifedome to us divetfly, as he
bringeth forth and manifefteth the Tinflure of thc.Mjftery in the
Earth with fair Plants and flowers , even fo in M men ; we fhould
rather congratulate, and heartily love one another, that God re-
tcaleth his wifedome fo vartouily in us ?

32. Therefore know, he that judgeth and condemneth in a wick
ed way, and runs on in pride to fhew himfelfe, he is the Opreffour in

Babel Q The great hunter the mighty Nimrod J a * perverie ftick- * Or» a. wbh-

ler that ftirreth up contention, and ftrife: a true Chriftian hath ting Wheele* \

contention with none in reference to the different Gifts ••> he can

unite and reconcile them all in himfelfe, he brings them only unto the

Centre, and there he hath the Touchftone of all things f_ and can

rightly diftinguifh betweenegood and evill : ] here deare Brethren

lyeth the Pearle, the Grand Myftery, and without thif,all Seeking

and Searching is dead, and obtaine? not rhe Virgins Crowne f_ The

Pearl of Soph'u]buc onely Thornes and Brier^that fting and gall the

Children of God.

34, The ToHchftone of knowledge, is firft the true Corner-ftonc
Jqws Chriftl that man may Tee whether a thing proceed from love,
and tend unto love .-whether or na the love of God f_ and the|wrf «/
«w Neighbour, in all humility, rneekenefic, and fclfe dcniall J be

fought

2o «^ warning frtm j. B. T.

fowght and deftred ? or whether it proceed out of pride, £ and a
Angular Pharifaicall fcornQ Secondly it is the holy Scriptures, the Bi
ble;, And thirdly, it is the heart and Sculofman, Whtiein the Beok of
Gods life is imprinted, and incbrporate •, and it may very well be
read by Gods Children -, where then the upright fyncere mind hath
/ its Touchftone in it felfe, and is able to diftinguifn and difference all
thicgs aright. If the holy fpirit dwel'eth in the ground of the nvndcj
M.m harhafi:ffi;ieat Touchftonc ; The farce will lead him into all
truth.

35. Deare Chriftians, confider this aright, become members of
Chnft : and grow ss living Branches, in the tree of Chrift -, Read
with dtligence and Obfervation The Epiftles of Paul : and fee how
we muft enter into the fufteringand death ot Chrift, and dye from
the old Earthly man, and ftep into an upright love and Umry.

36. For furc and undoubted ic is : that there \$no fpirit of Chrift in
contention, and contempt -, in di'putirg, and difpifing ore another;
but onely a Paioticd Image and reprefentation of Phancy withou:
life and knowledge- ConWer than we are Branches in one onely
Tree ; the fame Tree is Chiift, and God is Chrifts Tree.

37. Why doe • we then contend fo much about knowledge ;
. knowing is not alone the way unco Salvation! The Devill kjiowes

more thenvoe ', vthatdoih thai hclpe him ? nothing at all ! For that I
know much, gives me no joy: but. that Hove my Saviour Jefus
Chrift ••> and continually detire him, thrs affords me joy j for the dc-
firing,is a receiving.

38- I know nothing, I defire alfo to know nothing ^ neither have
I fought ever any knowledge, for I am a cfoW, and a nothing in the
knowledge? lam willing alfo to know nothing; that fo I may be
dead and as a nothing in the knowledge, that God in the fpirit of
Chrift may b« my knowing, willing, andalfo doing, that fo I may
run in his knowledge and will: and not /, but HEi that /may
beonely the Inftrument, and H E the hand which worke h.

39. To what end then will you Contend fo much with me ? I
know nothing of your knowledge neither have I ever learned it;
fecke your felves ( in whom the knowledge K, ) wherein I know,
feeing I am dead in knowing, for his fake, that will know in me.

40. I doe not firft gather Sayings, and litterall Notions in my
knowledge, out of many Bookef, together : but I have the Letters in
me '•> doth not Heaven and Earth, and all things lye in man ; yea Gorl
hlmfelfe, and fhould he not then dare to read in that Book which he
bimfelfe is ?

41. If I had no other Book, but onely my Booke which I my felfe
am, I h»4 Bookb enough ; the **7.W Bible lyeth in fnc,if I haye the fpirit
of Chrify / what need I then any more Books ? fhall I contend about

that

to the Redder.

that which is without me, before I learne to know what is within
me?

42. When I read my Sclfe ', then I read in Gods Bpokc j andjee
my loving Biechren are altogether the Letters, thac 1 read in me ,
for my minde and will findeth you in me ; and I wifh from my heart
that ye alfo could finde me.

43. ladmonifh you as Brethren and Children, from mypreaow
Talent '» that you leave oft contending and read the Brotherly * A.B.
C. in you ', for it is a vaine and unprofitable thing -, and altogether
unavailable in the prefence of God , to contend about the Letter*.
Are they not in all men ! the Countryman is as learned, and nigh un
to the Kingdome of Heaven as the Do#«r, if he read the brotherly
* A. B. C. in him.

44. No knowledge makes you happy ', but that you enter into
that you know, and become dcers of the knowledge > not proudi
ambitious, afpiring, ft iff- conceited , wild, dry branches ; but living
in the Tree of God, where one branch doth mutually and lovingly
impart fap and life anto another.

4$. Alas / how doth the Mother complaine of fome of you, that
you are dry revoking Branches,u0proritable Suckers and Dreiners ••>
ic is told you that the withered Branches (lull be cue oft", for the
Tree (hall \ Renew it felfe, and manifeft its fit ft forme and feature j
for the End belongeth to the Beginning.

4d« But if you fhall defpife all that is at prefent declared unto
you, and not returne into your felves, and learns to read your owne
Booke > then fhall an Axe from the Eaft and South cue you downe,
that you frull never fay, I read in ftrange Bookes, or feed in a ftrange
pafture.

47. God hath fent his * heart with his life into us, wherein all
is written ', he that reads this Bookc in himfelfe, is learned enongh •,
the ether Learning is but Babel> and Fable j that one will be learned
in the Letters without him, before he can read his owne Booke i if
he lirft read his oww, he fhould therein rind all what ever the Chil
dren ot God have written.

48. For we Men have but one onely Book, which direfteth and
fheweth us to God ; and that we have in Common ; every one hath
it in himfelfe : that is, the high exceeding precious Name of God \
its Letters are chc flames of Love, which he out of, his heart in the
precious Name JESVS hath manifcfted inVS; reade onely
thefe Letters in your heart and minde ; and then you have Bookes
enough ••, all the Writings of the Children of God, doe direft you in
to this onely Book', for all the Treafures of wifcdomc lye therein j give
heedfull diligence, that you be borne againe in the Life, and in the
fpirit of Chrift, and the6>;« have 41 what God is, <wd can do;.' •

49. But

0

•Renovatio M
Reditw N
Reparath I
Rcgeneratio V
Revilutio M

^Chriftjefus
the effentiall
wora of Love,

22 4 Warning from J. B, T.

49. But yee aredrunck, and goe aftray, and feek the Key to the
Book, and contend about the Key : every one faith, I have the Key ;
and none will open -hisowne lifes Book: every one might have the
Key ro God in himfelfe/ftie fought it in the right place } but you
choofe rather ro contend, then to feek the Key in you: therefore
you are blind even all of you that contend > ye Court your owne de-
lufive ihadowes of Chancy •-, and doe as one that beats the Aire,
wherefore doe you not goe into the Centre? with fuch kindeof
feeking, you finde not the Key, be as learned as ever you will : it hel-
peth not>

$o. It doth not lye in Art and reafon, but in an earneft refblved
fixed will to goe our fr-omfelfe, and forfake all feli'e knowledge,
and to caft your felves with a penitent hun;ble dcfire into Gods
knowledge, and difclaime all your own knowing, and defire nothing
but Gods knowing ', yet in that manner that he may know in you
what he pleafeth : and fo you fhall attain divine knowledge, and fade
the Key, for which you contend.

$i. Loving Sirs, and Brecheren in Chrift } become Schollers cf
wifedome of God, let no man fay of himfehe that he underftands
i . AC know nothing of God, whit God is, Gods fpirit rmift be the
knowing in us: elfe our knowledge is but a Fable, a continual! con-
ffr/ron, alwayes learning, and yet underltand nothing, of the ground in
the Centre.

$2. What is it, that I am able to fpeake and difpute much of
wifedome, out of the Writings of others-, and could even con the
whole Bible by heart and yet underftood nothing , what the wife-
men have /poken, from their fpiric, and knowledge : if I have not
likewife the fame fpiritj which they have had, how can I underftaqd
them ?

53. To fuch knowledge as this, no conjefturall fuppofals, and
bringing together abundance of Texts and Sayings to ratifie and con-
firme what we intend and conclude upon, doth belong : no Saint, or
wifenan hath done fo:but there belongeth a living fpirit out of Godi
which is able to looke into the Myftery, and walk in its owne pecu
liar knowledge.

$4. Godsftirit muft be in the reafon,if reafon will fee God : an hum
ble reffgncd heart is required theito, and no proud contemning boa-
fting in the reafon : where reafon vatmtj, and pretends an illuminate
[ right-reftifyed'] judgement', this is nothing elfe but an Aftrajl
Sydereall [flarry outward 1 illumination 5 whereby it becomes
fubtile, and quick ofapprehenfion.

55- Is any rean a child of God j then let him feek the gcod of hit
Brother in the love of God : and then I can rrult him : bat if he be
a Revilcr [and a demure I'harifaiuli fcorm "J he hath put on the

iMonftroiiS

to the Trader, j 5

Monftrous Cap of the Devil], and walketh in pride : fuch an one is no
Chriftian, but a titular * Chriftian : a Chriftian from the teeth ont- * Text,
ward : a confounding Babel ; and all contemptuous difdainfull , chriftiaa.
Contention* Bookfs and Pamphlets are fuch a Babel j that caufe con-
fofion.

56. If we did fhew one another the wty of God, in love, humility,
and in the feare of God, as it becometh the Children of God : there
would not be fuch Contention and contempt in the World : whereby
the limplc Lay-nan is deceived, and milled', and falleth to con-
temne,condcmne, and dcfpife his Brother,which is not of his Opinion,
and Name of Religion -, and yec knowes no caufe at all : and the
one is as blind in Religion ( which without the fpirit, and power »f V
God, is nothing but an invention, and conjecture ) as the other.

$7. For true Religion doth notconfiit onely in outward words,
in devout fhewes : in vcrball confeffions, and outward profcflions :
but in Living, working, effeftuall Fow^r, that one defireth, front the.
ground and bottom of his heart, to practice and effcft, that which
he knoweth, in love towards another.

f 8. It muft come to the practice and deed j or elfe it is nothing
but a Painted feighned faith', an hiftoricall Babel t where Gods
fpirit is not', ther: is no faith*, alfono Chriftian: but where it is,
there it worketh meer workes of love, it teacheth and reproreth
meekly , and mildly, it is not puffed up, and difdainfull •, as the
Pharifaicall Retfon in Babel.

$8. Where there is a good fpiritin man, there it fhould dritwgpod
tut of evill, and net jiervert any thing to * wong fence and ttfe : the fpirit
of God fceketh nothing elfe but good -, he coutendcth with none,
he loVeth man: ano" where he is in man, there hedriveth him to
love and humility towards his neighbour : he teacheth and inftruft-
eth with meekneffe, mildntfie, and forbearance as a loving Father
his Children j he doth not pufh with the horn of rcvilement and
fcorne, he comcth not with thunder and lightning : like the Anger
irt the Fathers Nature, on the Mount Sinai, aiid alfo by Eliot : but
with a ftill foft voyce , as in the Day o/Pentecoft.

$9. God hath Regenerated us againe in Chrift, in Iot<r ;and not in
the property of the Fireuo the end we fliould.raeet and prevent each
other, in a kind Chriftian friendly will: with all moderate, tnodeft,
and mi Id deportment, and fyncerity, entreat and admonifh each
other as Bretheren i we muft helpe the weakc : and direft thofe that
goe aftray, and lovingly fhew -them the way: not prefently caft
them into Gods Anger, into the Hellifn fire, as the proud Pharifai
call' reaTon in B'ofrV'that fpirs out hell and damnation, againft thofc
that are not of his Self,, way, and Opinion,
to Cbrift (aid whofttver {ball fay timo /•wBr0fJkrrtonFoole: be is

d d in

26

J%B. T.

* Or, Texts,

wj)a,[ fhaJl he be worrby and iu>l:y, of th»c calb.hjs Brother 4
andcondemncs him to. Hejl-ni;e : O majjj Gonfidv thy fclfe, tur
a.wa,y,, froro.luch a M!a#.

6 1. We have however in this Valley of mifery, in our "Pilgrimage,
* xe*# Owajl, jxuh , a/id na/ro.wj *4y iir,o;he Kingdoms ojf, Gpd :
Is it Chriftjaw 'like to bc^c and hwl.c.dowf,e oj(ic-ai)ocher? cJadj any
man e« and, gpoaftray.Jcc ar<o;hcr i"htv% b;m. the way : Ice us. deal
wirh ope another as Erecbflr qn.

<J,a \Y< a^e ajt;ogje,tbe.r Ij^fOft bjind : ( but bcein^ that fi^ht is
unto us.<U" o/ ^r^e. : vyherelor.e \vili.noc o»c Brother h^- .

the fighr U given unto him ^ wjiy( Ijiquld. one envy, aj^d hate another,
in thaJDrefpcft? Seeing ho kuo*«$. upc wlue th^-Lord hath given

63. Ah ala^! how niilcrajjlc k cmr.rifBe : how doth the DevilJ
beftir hinifclfe, to, t.akc us ./m.hiiners,.vd,gins ? thac. one Brother
doth vilify, reproach, flander, cdnjf (VftV.. *^4 {fa[ aiiprhqc j cp.^hp,
end he migh^- <^tchuiio,<]pd^aflgcr •• Oh-r he. CAunot bct«errve us
thaj: hi^h honour,, vwhich he had, and v<r r. loft ir^ through pri^e.

•64,^ Loving Erethcrcn, b.swto'esffrU? v ej"pecially of ttja^wjjich,
procccU, frorp. much kjiowin^;, and gica: learning : that is the pjjde
of, Rgafont and icis, the worli ene,oiy of tpw '• «t hafh never y«cad:
vanced any thing, but Warre And contempt.

ggutto bifwe, A, fatf i the, liaowiedgc, oj our. reafcu^is.fiKiIjlH ,
Godsipirit dgih npteqkindle and enlighten the knowledge, andif I,
coujdfay nil the Scripture by heart, and knew, afl Writings without Bcok^
and yet had not Dhe fpirit of undcjftajading j what would my koQW--'
ledge be but an invention ?

66. An Opinion, that a maa contymeth with th« aj!ejdgir>g-aad
qiijioting of mapy * fayJQgt'jis no^vine, knowledge; for every * 84).-
iagj hath both its underltandyig^ and me^niDE.accordjng to the place
where it ftandeth : aflfiordjoQ to W Context^ according to the fa*ne.
nutter j many tinrts it fignifies.cjear*, Qthe^wj!^ then us it is quoted^
andalledged, for the. proving of an op'tiipn'

67. Herein epnfifb nuc kuOAledge : if auy map wj/ 1. judge a-
/ighr; his knowledge rouft be confirmed in him, from the fpirit of
God : it muft proceed from the Ctwe,, a;id not from a Itrange
B>pufb% from the faying oianorhar.

tfj. Or doe you thinke that the fpirit o( God htth ceafedtofpeakf^.
or that he is dead ? than the fpirit ( if it movcth in the Divine feeing j
dare not any more fay, Tbw.futbtbtLord,?

muftfpeaJw.: oneiy let hiqs have
a care

to the

a cire,and take heed of the cunning infinuations,and mixture, of the
fpiric of this World, and of the Imagination ofthe Dcvi'.l, tharrhe
true humane fpirit of the will, which proceeds from the fire rof the
foiile into the light, be not infefted, and poyfoncd in its ciirfe.

70. There is no better Medicine or Antidote, then the defire of
love, and humility -, fo long as he proceeds, and judgcth in love, and
humility in the feeing Q or Illumination ] of the Divine Power :
Hit word is Gods Word: for it is approved by the fpiritofGod;
H E £ moveth upon the Wings of the Winde •, in the pure
humane fpiric of the w'lll, as David faith, Tbe Lordfoeth en the wings of
the winde.

71. You findcbynone of the Prophets, or Apoftles, that any
hath fpoken from the mouth of another, but from his owne peculiar
Gifts, indeed fometimes the fpirit hath brought in a Text and thereby
cleared another Scripture, but the chcife of the matter, did flow from
his owne peculiar fpirit and mouth.

72. Who hath forbidden us that we fhould not fpeak from the Gifts
of our Spirit : but that we muft onely fpeake with a ftrangt
mouth : from our fpirit; as Pharifaicall rcalon will have it.

73. Who hath made a law, that the fpirit fhould hold hs peace ;
who hath turned the fpeechofthe fpirit into another forme, but
onely tbc Antichrift : who hath fct himfetfe up as Lord over
Gods fpirit ; and hath changed the Mouth of the Holy Children :
£ Or the holy Scriptures ] into his owne colour , and will ?

74. This the high Apoftles never comnTanded IK : but they faid,
fhld in remembrance JettuChrift who died f6r wsnAisrifenttgxin^ and
bid us to teach, and preach : they have not fhur up any mans fpirit,
and commanded him to change his tongue wholly into ttieir words :
did they not all mutually fpeake, every one ftom his owne tongue : and
yet from one and the fame fpirit : and that was thrifts.

7 5. We have at this day the fame fpirit, provided that we be Re
generate of him ; and fhould he not now be able to fay and fpeake
what is neceflary for this time •, whbisthecaufe that theCenrreof
the Tri-ujjity doth manifcftand reveal it fclfc? Eren the/fttygof
man, their defire.

76- Men contend at prefent about Chrifts perfon t about the E*
lection of God : [ about the Ordinances and way of Divine wor-
fhip •, ] and therefore fight, wrangle > and revile one another :
This Gods love will no longer indure, but rather manifefts it fdfe :
that fo man might fee what he doth \ and depart from ft rife and con
tention, about the will of God, and enter into a right Apoftelicall fife»
and no louger contend about knowledge - as hath been the practice

d d 2 77. But

A WArning frtm J. P. T.

77. But that now tfimple mouth muftfpcake and declare fuch
great things i and not one, that is high, and deeply learned : askc
God wherefore he doth it -, if now a Shephcard as David was, fhould
fiom Guds command become a King ', the World would pot beleeVe
it, till he fare in re;*// honour. '

78. Did not (Thrift come in a low, mean efface, and forrtfe ; affo
were not his A pottles mane people ** This God can ftill doe, that he
may nullifie, bcfoole , and bring to roughi the fclre reafon of this
World : I declare unto you > we fpeake what we know, and reftifie
what we fee.

19- There growth a Litty hi the h'amane Effence, which fhal!
fpeake the great deeds and wonders of God in irs owns pecitfiar '
tongue-, Tbtt it jhotl found over the face of ihe whole Earth, Ha'llc-
lojah.

80. Therefore let none contend ibcut opinions, all contention is
the image of an Idoli, Chrift hath told us of his Omniprefencej but of
no opinion, when he fayd, that He would be mth its akrajes ev{n to the
end of the World, Mattb. 28.20. He fayd not, in this or that opinion >
but when he fignified his prefence, he fayd, Lj^e as the lightning ari-
fetb andjbinetb unto the W^jr, evenfo {ball the continual! comniin'z of the
Some of Man be, Maith. 24. 27. And fayd, That the Kingdome of God
is within tu, Luke 17.21.

8 1. The light, and power of Chrift arifeth in the internal!. ground
in his Children •, and gives them Light through the whole courfcof
their life i and in this fountaine of light, the Kingdome of.Gcd, is
in man j if man hath not this, let him contend, profeffe, difpu re,
.35 much as he will '•> he cannot bring it int,o him, with any opinion :
but if he hath it, then from this Founcaine mcere Streafna of Love
will flow and iffue forth j let him buc heedfully minde, that the King-
dome of Chrift be regenerate, in him-, that Chrift becomes man
(or be borne) in him*, otherwifeheisnoChriftian,lethim be in
what opinion he will, he tnuft ftand in the Vine Chrift, as a living
Branch, bearing fruit, John 15. Opinion is not at all available unto
him, but rcall faith, which workes out it felfe into Love * or is pow-
erfnll and efieftuall in the breakinLS forth of Love j And mrkfth
f/tod vtarkfi, 0*1,$. 6. hath he not the workes of Love, then he hath
no faith : opinion maketh no Salvation ; but it is Babel, a confufion
of the tongue of unanimous Love i none is a Chriftian , unleffe he
Joveth his neighbour^ apd d^fireth [ and endeavoureth] to doe him
good.

.82. Grace imputed from without: [ora.o cxrernall appropria
tion and imputation of grace]] without rht irmare firiall thlld-liJce
grace, is wholly falfe j when Chrift vwrj&h Jq man, then ne is a
Chri(ti«n> and then the fufftring merits, and famUftjon of Chrift,

to the l^eaeftr.

doe avaite him , when he hath him in him for an Interceflbur that
hath done it, thar he doth it alfo in him [ Vi^. deftroy fin, death,
and Hell in him j and pur iris merit on him •, then the Kingdome of
God is in that fame merit > otherwife all imaginary opinions and ap-
prehenfive conjectures are falfe » no worke pleafeth God, but what
h«e himfelfe worketh, by his fpirit in Man j therefore lee us be
Children of Chrift, and not Children of Images, Opinions, and
mental! Idols.

83. Chrift hath bequeathed ns his Kingdome in his Teflaments ;
be that will receive the fame, muft become a child [ he muft be re
generate in the fpirit of Chrift ] «Ife there is no Inheritance : To
worke repentance , is better then a defire to know much j it the
knowledge be not given of God unto Man, he will not underftand
the Ground of the Divine Atyfteries ; but if it be given him, then he
needs no opinion [ or mentall Idoll. ~] To continue ftcdfaft in the
humility and fimplicity of Chrift, and to hold clofe unto his Love
and grace, without contemning any, is Good Chriftianity •, all that
fpcaketh of it felfe is Babel, in Chrift we are all members, and one-
ly One.

84. And fo I commend all thofe that feeke and defire the Childe
Je/w.intothcmeek, and efteftHall working Love of Jefus Chrift j
that he may be Conceived. Incarnate, and borne in «//,and then ftrife
and contention hath an end : When the Seed of the Woman breaks the
bead of the Serpent, we come againe into the Temperature ••> and are in
Chrift onely me, as a Tree in many Boughes and Branches : A-
MEN.

•

A

T A B L E O F THE

CO N TE NTS.

-
I. EPISTLE.

Chr/fiiMi..$4utation : .3. What a Chri-
ftiw Js.^ dud, how .he comwcth to be capa
ble of Jo kgh a title : io.fl.hat true j-u-
ft ipcation confifts not in, an external!
imputation of gruce^ but m the real/ Regeneration
in thefarit, of Chnft : 28. How we arcjuftifiedb,
EatihintChrift. 39. Wherein trjte Faith the immor-
t<dl Seed (or Divine L0ve-En& whence the New-
birth arifcth J doth conjift 5 and how it is prefer-
ue,d. 4^. Not, lip-labqw: ? or out&ard formes of
word-re orfo/ p. doe manifest the new-birth in ntan.^
but the r.cdl pra&Ke of (Iriffianitfo 48,.* That the
eager contending und ce^fiinng t W»; pra&jfed m
ths, unprofitable Tratjngf. 3 K hut a~nice.rc dntichri-
8ian Hiuk&jjoyfi of Love and Faith. 5 2. 7 hat. con
tention ahcHt opinion* y is, but a-det^t, cj the Ds^l{:t
5 3 . Wherein our Reli^wn cvnfitfs . 54.^ hat evill a
tnanjhalifinde in himjelfe^ if he beholds himjdfe in
the Looljng-glajje.oj tin Law 'and Go/pel/. 62. How
the Montfer of the Serpent^ Viz. Falje dejtre 5 and
tttwitt Jnclrnafio&s^ and. properties cotne to Ifc in
nt*n. 69. tioft a, tnanltwy repent and get rid of
0 andobtttim the Pearitof the New-birth.

ILEpiftle.

A Table of the Contents.

II. Epiftle,

*

I. A Salutation with an hearty congratulation.
$.lhe way wherein he attained hts deep knowledge ,
and high illumination 3 and how his Divine light
was withdrawnefor a time. 1 4. Out of what Boofe
fa wrote. 1 7. lhat outward rcafon, unlejje it be en-
hjhdlcdwiih Gods Itght^ woppoftteto thejpuvine
My ft cry. 22. How we are to~ judge of.ihejftoerall
Gifts, Judgements^ and Writ ings of men. gy.TTfe
touch-Stone or true note of Gods Chjldren^ alfo of
the true way to come unto God^ wherein the Pearle of
Divine light if obtained. 42. That a true Chriftian
hath no controverjie{\vith any body ^'in reference t«
the variety of Gifts., but dyeth in felfe-denyall'to all
controverjies. 46. Whence it if that the children of
Goddoe clafi in their knowledge. 47. That Zyon
nntft befotind within ^and mamfejl its vcrtue by good
example to others^ 5 2 . Xn excellent answer to the
opinion of Swenckfelt., Weigdius3 &c. '66. Con
cerning his Bookj, and what they contain. 78. That
he wrote not for theprwd cavillingwifelings ofthfc
World ^ Imt for the Children that hunger and thirff

after their frft L tern all Mother. v

- -., .

III. Epiftle;

: v*'\t

I . He rejoyceth to fee that any high perfons doe,

kc after the Divine My ftefies^ being it isfo rare a.
thin gin the World; lemporall honour and worldly
pleafure being a clog thereunto. 2. That hif intent
was not topubltfi MWritings^ but to kfep them as a

memorial}

A Table of the Contents.

memorial! to himfdfe^ and that m re$,e3 of his \
outward man hehaanofitnejje or capacity to write
of the Mysteries ^ but when the Garland of wifdonte
wasfet upon him^ he wrote thofe hints 3 andfyark?
lings of Divine light which he faw in the MySiery^
as is to befeen in htffirff Book^ Aurora. 6. 7 hat he
forefaw his perfecution which befell hi m^after which
he intended not to write any more^ but the Lilly
returning with an hundred fold increafe^ ftirred up
hif will to write againe^ but not according to the
f&ion and dilation ofReafon. 10. lhat in the \
ff ace of nine moneths^bewrote three Bootes, Viz.
the Three Principles £ which are an hundred
fleets inhifowne hand writing :~] the Threefold
Life \_which hath about jixty jbeets : "] and the
Forty Queftions [which contains twenty eight
fleets. ] 15. Why his Writings will feemefl range
to the Reader. 1 6. Ike transcendent vertue of wife-
domes Diadem^ or Sophias Tearle^ which the true
earneff Seeker obtaineth. 2 1 . That his Writings are \
not the workeofhis Reafon andVndcrtfandiug^
and that although he never Studyed in all hjf life^
yet he mutt manifest and bring to light fuch My-
fteries^ as all the high Schooles in the height of their
acute Reafon^ and Reafonings were not able to doe 5
yet he attributes nothing to himfelfe^ but accounts
himfelfe a meere Inflrument of God^ wherewith
Godejfe&ethwhathe pleafeth. 28. Concerning hfr
Booke Aurora } and that in the other three Boo^es^
the Myfteries are more cleare ••> and profound, or
deeper grounded. 34. That he had thejight and
knowledge of the Vniverfall Tintfure 3 though no \

e e manuall

A Table of the Contents.

-^ and that in hjs writings he hathfet
forth an open Gate unto the Divine My fiery ^here
unto God will ft jrre up Labourers of hif owne. 35.
Why his VI nttngs were not more accurate according
to the Art ofReafon and Rhetorique. 36. Why
more then one Boofe was made 9 and why it were
well that of all onely one might be made. 37.
I'l hence Babell is arifen^ and how it is drawing to
its Period. 39. How he i* to beunderftood when he
writes We, and when I. .

I V. Epiftle.

The firft Letter, to TaulKeym, con
cerning the thoufand yeares
Sabbath.

4. He is glad to fee the Tearle to be fought for in
the power and light of the holy Spirit $ the mani-
fe ft at ion of which light doth onely discover what
the HypocriticallZyonis^ and what the true Zyon
is. 6. Bow we arc to wage our Spiritual! warfare^
andfghtfor theCrowneof UfeinChrift Jefw. 9.
That it is not enough to exclaime againft Eabel^ but
ferioujly to goe out from Babel. 1 1 . That he is none
x of Gods Builders^ that will pull downe^ nnlejfe he can
tell how to rebuild it better. 13. That the darke
JMyftenes are onely to be l^iowne in the holy Ghoji^
in the light whereof a man may fear ch out D and
fyiow all things. 17. That there be many Maflers
will judge of the Divine AfyfterJes> and yet

were

A Table of the Contents.

were never fent by God. 2 1 . Concerning Babel^ and
her Cain-like imprecations. 24. Thatjhee is her
owne TropheteJJe in it he Myftery of iniquity. 26. \
And that flee deftroyeth her jelfe. ,28. Concerning
Zv0//3 how it fall arife in great mifery and tribu
lation^ and break? forth andflourijh 3 but not con
tinue to the End of the World. 37. lhat a man \
ought not to make eonclufions upon the Divine
Myfleries without the command and light of God.
38. Many conftderations concerning the thoufand
yeares Sabbath 3 the fir ft Refurrettion, and the loft
Judgement. 73. Concerning the End of Babels
downefall* 78. Concerning his Books Aurora. \
84. Thathif Writings are not to be lookgdupon,
as camming from a. man of high Arts and endow
ment sin thif World. 87. Why he gives not Paul
Keym a large An fiver upon his Bool^of the thou
fand yeares Sabbath. 91. Concerning the Soule
feparated. 93. That the manifeflation of the thou-
fand yeares Sabbath if not of much importance to
the World. 95. That the rvorkgs of the righteous
C both good and evill workes ) flail be brought be
fore the judgement. 99. How every one jl) all arife,
and anfiver for himfelfe at the Refurre&ion. no. V
Of the great Myftery^ and Thylofophers ftone. 113.
Why the Magifts ( or thofe mho had the true
knowledge of the Divine Magick , or reall wife-
dome) wrote darkely ofthe'Tinfture. 115. Whence
the outward injligation to mamfeft the Myftery
proceeds. 117. why the Prophets, and Chriftfyake
ParabollicaHy.

eel V. Epiftle.

A Table of the Contents.

V. Epiftle.
The Second Letter to Paul Keym.

I. Still perceiving his zealous inflamed minde

he tenders him hff Service as a debtor in the Love

of Chrift. 2. And directs him to the fountains of

. knowledge. 4. that being we are dead in Adam

Jr 9 . i XI i . v

to the Disuine under (landing we know no more of
tnjpujryiZa.LpfJ--. J n i /r i i •*

God/Jben the bare H/Jtory^ nnlejje roe be borne a-

gaine. 9. As Adam by hif imagination after the
dominion of thtf World became earthly 3 fo lik$-
wife by imagination and feriottf dejire^ we are re
generate in God^ and obtains, the -new body 5 alfo
how the new body is in the old body of this World^
and receiveth Divine understanding* 18. Where
fore God created Angels and men. 1 9. lhat the
will of the external/ man would faitte keepe the
Divine light in its owne poflejfion^ but it cannot.

22. Why man is created into the externall World.

23. 1 hat by earneft longing., and fyirituall hunger
(the workings of true Faith the immortall Seed)
we apprehend the Kingdvwe of Heaven within us.
25. How.) and wherein the poore impri fined foule

findethreft. 26. Why it muft beare the curfe and
CroJJe in this life^ and ft and m fitch anguijl^ and
carncftly fee^e the Divine reft. 32. Bow the fire

-

of the feule becomes darkg and ewll. 93. Ho wit
re-obtaines the Divine light. 35. How the Noble
fw/g^ or Plant of Paradife^ the Divine Image is op-
fofed by tie Devrll ^ and fo» the Noble Twig^ or

Seed

A Table of the, Contents.

Seed of Faith defends it felfe. ^.Concerning the \
Threefold life in man. 50. 'I hat allconje&ures mid ^
oymions^andintcrpretations, of the Divine JlJyjie-
riesfrom the Hyftory without the knowledge of God
in the holy Ghoft, are onely from the Babilonicall
Schoole. 55. That the true Image of God is brought \
forth under Tribulatiun^andhardccmbates agamjl
Reafon^ and flefi and blood. 59. 7 hat albeit the
Kingdoms of Heaven be as fmall as a graine of
Muftardjeed, yet if it be well pwferved it becom-
meth a great Tree^ whereon the fruits ofParadife
grow. 6 2 . Concerning the thouj an dy caret Sabbath.
76. Concerning the Revelation, and who onely is
fit to interpret it. 8 1 . Ho w a man muft try hi s infti-
gation, and leant e whether his knowledge be from
the dfirallSchooleofthis IVorld^ or from the Di
vine Schoole of Sophia.

VI. Epiftle.

I. That man being the extratf of all the Three
Principles of the Divine Being hath the fciencc of
the Eternall fyeakjng word of Cod with/n him.
4. Whence man underftands all thh\-s^ and not
the creatures. 8. That in God a' I K/V/c,/ are onely
oney and how they are ferver ally cretfurizcd. 12.
Whence the forme of bodies anfc. 1 8. Whence the
mixture of good^andevill comes to be in th<y vari
ous bodies of the Earth. 19. in what decree -.r or
diftinff centres all things are contained. 20. Of the
firfl Centre. 11. Of the Second Centre. 25. Of the
third Centre. 27. Whence the third Trincifrle^ this

viflble

A Table of the Contents.

vifble World doth arije. 29. Of the two-fold fire
and light. 32. Whence 1 he falje light arifeth, and
how it workgth, and alfo oj the true light. 46.
Whence the variotts properties, and vame imagina
tions arife in man, a' fo how Man is become the beajl
of all Eeajh $ aljo why Man cannot attaine true
/ Reft in this body 52. Why it if the mo ft necejfary
for a man to learn e to know himfelfe, that fo his
knowledge may befundamentall,and his underftan-
ding ejjentiall in the Divine Being } elfe his feeding
,obtaines onely a fiadow of phanjic. 68. lhat all
States and Orders of this W or la are to feekg for
/this re all light to guide them. 6$. What Reafon *fD
and how it may be ufed aright. 7 1 . What allfeekers
of Afyfteries^and lovers of Arts ought firft to doe.
7 '6. Of God. 77. Of Nature. 78. Of 'the Original/ of
all things^ and the ground of the four Elements. 80.
Of that which is contained in the Table of the Three
Principles.

Note, lhat this fxt Epiftle is a preface^ or
Introduction to thelable of the Three Prin-
ciples, which is a Scheam^ or Map, wherein
is briefy deciphered^ and pourtrayed D how
Cod is to be conjidered without Nature in
hiwfelfe^ and then in Nature according to the
Three Principles* of the Divine manifefta-
tion : alfo what Heaven , and Hell, World,
lime^and Eternity, together with all Creatures
are :, likewife whence every thing hath taken
its Originallymdwhat thevijtble and invijtble
Beingis.

VII. Epiftle.

A Table of thc>Contents.

VII. Epiftlc.

l". An exhortation to goe out from Babel that
holds us Captive. 5. And that by the Regenera
tion in the ffirit of Chrift. 6. Who onely is a ^
member on the body of Jefw \. hrift. 7. How
the grand Myjiery lyeth in man^ 1 3 . What the \
imputed Grace is 3 that makes a true Chriftjan.

14. What the Temple of tie Holy Choft in man is.

15. How the Divine -Speaking^ or Operation of
the Et email Word did dif appear e in man^ and how
it is regained. 16. That this prefent C<tin~lik£
Age fteakes forth by the power of Money 9 many
thoufand Soldiers to mamtaine its felfe-wjll. 17.
An admonifiment to tal^e heed of the faithleffe
Turba that devoures its owne Father and Mother,
that brings it forth, 19. Likevoife to beware of
devoting our Conference to any juppofed contri
ved Religion 3 for which men contend and fight
andvhat the one ly true faving faith is. 1 3. 1 hat
good friends fiatt be tryed^ . and faith'full Friends
ft all love one another.

VIII. Epiftfe.

\&W hence Controverfie and contention a~
bmt the diver fity of opinions if arifcn m the
Vlorld^ alfo what a Chrijiian is 3 and how the
imputation of Chrifls righteoufncjfi is to bee

undcrftood. •

A Table of the Contents.

underftood. 18. Of the Serpent, which after the
Curje tnuft eate earth 5 and creep upon the Belly.
27. Of Taradife and the Garden of Eden. 29.
Whether the Bcafts ( being they were in Taradife^
and mcreover wholly earthly ) did alfo feed upon
Taradijicall fruit? gi. V Whether the Beajis be-
fore tie < itrje, were jo wilde, hairy ^ and rugged^
• O6 now they are £

I X. Epiftle.

Man himfelfe is the Books wherein all Afyfle-
ries are contayned. 8. The outward fleft engen-
dred of the foure Elements of this World cannot
inherit the Kingdoms of God-, but the Divine
body regenerate of the immortall Vlord. 12. That
through ftrife or tcnteft in Nature , the Eternall
Myftery u made manifejl. 1 6. All that Babell
teacheth of an extern all imputed righteoufnejffe ^
and a particular Eh&ton if without Ground. 21.
Rfl felfe-reajon maketh a child, of God. 29. Hee
^ that is in earneftfi all find the Myftery. 31. That
to continue ftedfaft in humility and rejignation t*
Chrifty is agoodmeane to hinder all vaine conftel-
lations 9 and mixture of phanjte in our Divine
knowledge. „

• X. Epiftle.

Itfreweth what the Antichrift in man is i, and
alfo how he muft be jlaine and mortified 5 alfo
what a chriftian is^ and how he is in the new-births

in

A Table of the Contents.

inbriefe, how a man muft dye to Selfe^ and live
to Gods and attains Divine Contemplation , F/-
fon9 and Fruition.

XI. Epiftle.

That all true fundament all knowledge of 'Go A
muft arife from the Revelation and Operation of
theDivinefpirit within us : 1 hat felfe-love if the
great and potent Enemy ^ when the marriage of the
Lamb if to be celebrated in man. That the Chil*
dren of Cod have been ufually perfecnted by thofe
that have pretended to teach the wayes of God.
That the Pearle which God did entruji the Author
8>ith9 if Co hids that the unworthy andfcomefult
doe not fee it ^ but remaine blind m the wifedome
ff their owne Rsafon.

XII. Epiftle.

That matt cannot learnetruely to fytow himfelfe by
thejbarpefearchings ofhff outward Reafon $ alfo \
whence the true living underftanding of Gody and
his written Word doth arife in man.

XIII. Epiftle.

Itfheweth what Temptation and trouble ofminde \
it ^ whence it proceedeth^ and how it is to be re*
f fed and remedied.

ff XIV. Epiftle.

A Table of the Contents.
XIV. Epiftle.

That the buddings of the precious Cor all m the
Soules of men doe foretell the Summer of chrifl.
That God convinceth the World by meane fimplid-
ty i Alfo that he hath given the wonders if his hid-
tten wijedomein Writings to the World for the light
thereof. 7 hat Godgjveth the Tearle freely.

XV. Epiftle.

_

'lhat a, Ckriftian, Sotile doth freely impart its
Love and good will unto others^ as a pleafant flower
its vertue andfmell: That being ire are Plants of
Gods we ought not to be difcouragcdby-any outward
calamity that might befall #$^ .but prcjj'e forward
with conftant perfevcrance 3 and grow np in the
life of God^ and bring forth Divine fruit : Bow
the Apoftles on the city of fqntccoft were under-
ft00^ to fPea& m™y Languages ? when as they
fyake but one onely : And how it is likewife pdjfi-
ble for one man to understand the fpirit and mean
ing of another in the cieepeft Ground : 7 hat albeit
he itjeth fome Latm termes in his Writings 5 yet
h/s meaning rejieth not barely in the Jtgnifi cation
of the Latin tongue 5 but. mM more m the lan
guage of nature : That the RuineofBabd'is nigh
at hand.

. f

XVI. Epiftk.

/ lhat the knowledge of fhe fet?tre of all Beings

giveth

A Table of the Contents.

gjveth * tight underflanding of Election : That
all disputing is unprofitable without the light 3
and Jpirit of God : 1 he way whereby a man at-
taines fundamentall or experimentall knowledge
of Cod.

XVII. Epiftle.

Concerning Election 3 and the ground of real!
Knowledge.

XVIII. Epiftle.

How the Article of Eleftion is to be underftood :
Alfo whatf the Sound of the Jeventh Trumpet de-
clareth.

XIX. Epiftle.

Of the will aud Decree of Cod concerning man. \
At the 31. Verfe begins a TredJ&ion concerning
Chriftendonte. > v

XX. Epiftle.

A Defcription what is contained in his Eookeof
Tredeftination. At the 23. Verfe begins a won" \
derfnll Trophejie.

XXI. Epiftle.

That the Treatife of Election doth fiew how
thefeentjng Contradictory places of Scripture are

//* «•

A Table of the Contents.
to be nnderftood in their ow*e native fenfe and
meaning.

XXII. Epiftle.

That Reafon though never fo acute, and well ex-
eroded in Logick attaints not the Knowledge of
the Divine Myfteries without the light of God :
S Alfo concerning the procejje of the noble Tin&ure,
9r Panacea.

XXIII. Epiftle.

lha t the Crojje is the firft mark? wherewith No-
hie Sophia figneth her Children : What the Temple
of the Holy Ghoft is in man^ alfo how Chrift dwel-
lethinntan: A briefe Interpretation of the Nor-
tberneCrowne^ mentioned in the Aurora.* Of the
language of nature^ and the Phylofophers Stone.

XXIV. Epiftle.

f AuAnftferto a^uefion^ why the Statue of one
that was deceafed wept.

XXV. Epiftle.

y Of the frft intent of the Author 3 when he be
gan to write: 1 hat God doth manif eft himfelje in
all thmgs^ but efyecially in man : What man hath
loft in his fall: Alfo what he hath retained after
the fall: Of the beavtnly man ^ and aljo of the

XXVI. Epiftle.

A Table of the Contents.

f*
XXVI. Epiftle.

That if the Authourt vrifedonte were from the
Schoole ofthif World ^ the World would embrace
and Love it : A Predi&ion of great rents and di-
vijionsin Chriftendome ; Qf the Lilly: Of the An-
tichrift and Babel : That there commeth a time that .
is not from the Starr} Heaven.

XXVII. Epiftlc.

An excellent'defcription of the Noble Pearle : That
his knowledge ris a weere gift of God : Afcriout \
Troteftation that he wrote ondy according to the
diftation and mftigationofthe Spirit.

XXVIII. Epiftle.

That we ought mutually to helpe one another in
wr fever all Gifts.

XXIX. Epiftle,

Thai the Contentions and Dijfentions in Reli
gion fl)all be reconciled^ and enter into the Tempe
rature.

XXX. Epiftle.

That God will have a pure refgned Soule 3 and \
therefore me ought patiently to nndergoe the re^
Broach of the World.

XXXI.Epiftle.

A Table of the Contents.
XXXI. Epiftle.

That the aytne of bis dejire m writing was toferve
to brethren f>?hat he jorefaw '-'great alterations^
and calamities approaching nponChriftendotue.

XXX I.I. Epiftle.

/ HoTPthcSffitlc w.y feWch aright for knowledge
and illumination in *k€ Myft'ery of Nature and
Grace : That a Lil/j b.lojjon^th m. tie Northerne
Countries.

XXXIII. Epiftle.

/ Of his Perfection by Gregory Rickter .- Alfo of
Truths heji defence.

XXXIV. Epiftle.

. That true Chriftians are here onely Pilgrims and
grangers ^ and niuft walke through the Ihiftles
and 1 homes of Gods Anger to their native home :
That theprejent Chrijlendonie is much adulterated
and Jophifticated'in 'her Love : lhat the time of
Try all is at hand. ,

XXXV. Epiftle.

Of the off option againjl the way to Chriji : That
the Enemies ofchrrft are to be overcome by Patience
and Prayer^ and not with the temporal/ Sword. Ad-
vjfe to his Wife how to carry herfelfe in the Tumult
rffGerlitz. of his acquaintance withfome Noble
men oft he Prince Eletfor of Saxony's Counfell.

The End.

Errata..

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